Job 5:6,7

Affliction cometh not forth of the dust.

Human suffering

“Affliction comet, h not forth of the dust, nor doth trouble spring out of the ground.” The liability of man to suffering is one of the most palpable truths addressed to our observation or experience, and at the same time one of the most affecting that can call forth the susceptibilities of a well-regulated mind. Innumerable and diversified are the immediate or proximate causes from which these sorrows spring. The study of human suffering is unquestionably a melancholy one, and to some it may appear not only gloomy but also useless. It is therefore, above all things, expedient that we labour to extract from suffering its due improvement, as forming one part, and an important part, of the dealings towards us of a God of mercy--a God who has engaged to make all things work together for the good of His people.

I. Is there anything in us of ourselves that naturally or necessarily exposes us to suffering? The text at least insinuates that there is. It is strong even in its negative statement, and replete with meaning, when it informs us that “affliction cometh not of the dust.” Reason tells us that in ourselves there must be some provoking cause of the woes we feel. We must have offended our Maker. Revelation settles this matter on a surer basis. The great fact is, that by sin the human race have purchased sorrow, and by their guilt they have provoked it. Never has there lived and died a man whose history has not furnished evidences innumerable of the dependence of sorrow upon sin. In many instances we can trace up a definite affliction to a definite sin. These instances concern both individuals and nations.

II. Has God any benevolent end in view in infusing affliction so copiously into the cup of our temporal lot? That suffering, while it traces itself to sin, as its provoking cause, is measured out by the God of heaven, and is decidedly under His control, at once as to degree and duration, is a truth which we deem it unnecessary to pause in proving. How are we to reconcile the Divine agency in the matter with the goodness and the love which, while they characterise, at the same time constitute, the glory and the grandeur of His nature?

1. God often sends afflictions to His enemies for the purpose of melting their hearts and subduing them to Himself. Even in the natural world, and in the conduct of men, we are conversant with such a thing as the production of real good out of seeming evil. Every day and hour God is making the dispensations of His providence, more especially afflictive dispensations, to subserve, to pave the way for, and to promote, the purposes of His grace. As God pulverises, purifies, and invigorates the weary soil by the keen blasts, the nipping frosts, and the drifting snows of winter, thus preparing it for a favourable reception of the seed by the husbandman in the spring, so does God not unfrequently, by the rude storm of adversity or the chilling visitation of affliction, soften, melt down, and prepare the barren hearts of the children of men for the good seed of the Word of truth.

2. God often sends affliction to His enemies with a view to their conversion into friends. And when He visits it upon His people, it is for the purpose of promoting their improvement and advancement in the Divine life. Even in the case of the wicked, God’s judgments are not necessarily of a penal character. But uniformly, and without exception, in the case of His genuine people, affliction is sent in love. And inconceivably various are the benevolent ends affliction is calculated to subserve and promote. Learn that we should be humble under affliction. The simple reflection that it springs from and is attributable to our own disobedience and guilt should be sufficient to summon up and to keep alive this emotion. We should also learn to be resigned when the hand of the Almighty is laid upon us. And in every case we should seek to improve affliction for God’s glory and our own good. (W. Craig.)

The uses of suffering

It is a common thing for men to look upon pain as wholly evil. But deeper reflection shows that suffering is not thus purely evil--a thing to be utterly feared and hated. It is often an instrument employed for good.

I. Suffering cannot be wholly evil.

1. A life without trouble would be one of the worst things for man.

2. Nothing which is a necessity of our nature is utterly evil. Suffering is one of those things which no one can avoid in this imperfect state of existence.

3. The innocent often suffer. A great deal of pain is endured which cannot be deemed retributive, cannot be termed punishment. Look at the animal creation, and at the sorrows which men unjustly endure--the cruel wrongs of poor slaves, innocent prisoners, and oppressed peoples.

4. The most highly gifted natures are the most susceptible of pain.

5. Jesus Christ condescended to endure suffering.

II. Suffering answers useful purposes.

1. It is a motive power in the development of civilisation.

2. It is one of the great regenerative forces of society.

3. One of the most beneficent uses consists in its preventive power.

4. It is the necessary condition of sacrifice.

5. It affords scope for the exercise of the passive virtues,

6. It will make the joys of heaven more rich and sweet. Remember that all discipline benefits or injures according to the spirit in which we receive it. (T. W. Maya, M. A.)

The troubles of life Divinely appointed

I. This is a troublesome world.

1. The elements of which the world is composed are not only troublesome, but often destructive to mankind.

2. The great changes which take place in the world from year to year render it not only troublesome, but very distressing and destructive to its inhabitants. Every one of the four seasons of the year brings with it peculiar trials, labours, dangers, and diseases.

3. Many parts of the world are filled with a vast variety of animals, which are extremely hostile and troublesome to mankind.

4. This world is full of evil, on account of the moral depravity which universally prevails among its human inhabitants. Man is the greatest enemy of man.

5. This is a troublesome world on account of the heavy and complicated calamities which are inflicted by the immediate hand of God.

II. Why has God ordained this state of things? He could have made this world as free from trouble as any other world now is, or even will be. There is reason to believe that God framed the world in view of the apostasy of Adam, and adapted it to the foreseen state of his sinful posterity.

1. God ordained this to be a troublesome world, because mankind deserve trouble.

2. To wean mankind from it.

3. To prepare those who live in it for their future and final state. Improvement--

(1) Since God has ordained this to be a troublesome world, it is a very great favour that He has given us His Word, which unfolds His wise and holy designs in making and governing all things.

(2) God has wise and good reasons for not making this world any more troublesome than it is.

(3) As all are born to trouble, some are not so much more happy than others as we imagine.

(4) It is folly and presumption in any to expect that they shall escape the common evils of life, and enjoy uninterrupted prosperity and happiness.

(5) We ought to live in the universal exercise of sympathy and compassion, and in submission to the will of God.

(6) All who live in this troublesome world should be truly religious. (N. Emmons, D. D.)

On affliction

I. Affliction is the appointment of providence. What the vanity of false science would ascribe to second causes is, by sound observation, as well as by the sacred writings, attributed to the providence of God. It is neither the effect of chance nor the result of blind necessity. Here complete happiness is not the destined portion of mortals. On this point personal experience will not contradict the report of general observation. “We are born unto trouble as the sparks fly upward.” The present is a probationary stage. In the first stage of our being we are subjected to moral discipline. To a probationary state, suffering is requisite.

II. Affliction is intended to improve our nature and promote our happiness. It contributes much to the formation of a character that is amiable and respectable. It purifies the soul, strengthens mutual sympathy, and makes us men of a milder nature. It produces pious resignation and humility. Adversity is a happy means of correcting the haughty disposition. Affliction has often humbled the mighty. It begets fortitude. A brave and generous people, becoming affluent and luxurious, lose their martial intrepidity and their virtue. They who struggle with hazards and hardships acquire the highest energy of soul--a firm, intrepid spirit, that is not disquieted by apprehensions and alarms, nor even appalled by danger which threatens existence. Affliction does us good by moderating our attachment to the world. When the angel of adversity takes away those gifts from the prosperous which engrossed their affection, it is fixed more on the Giver. Affliction is the salutary correction of a Father, who intends it to be ultimately productive of the happiness of His children. The Lord makes good to arise out of evil. Present trouble is connected with future happiness. Then “sorrow not as those who have no hope.” Never indulge gloomy views of human life, nor murmur at the chastening of the Almighty. Always act a virtuous part. It is guilt, and guilt alone, which arms affliction with the stings of scorpions. Be virtuous, and you shall never have the bitterness of remorse to add to the severity of misfortune. (T. Laurie, D. D.)

On afflictions

Why is misery permitted to enter into the creation, to interrupt its harmony, to deface its beauty, and counteract the plan of the Creator? Some heathens have inferred that the world cannot be under the care and direction of an all-powerful Superintendent. Some philosophers say the souls of men had existed in a former state, and the evils and sufferings of this life were to be considered as inflictions for crimes committed in their state of pre-existence. Others framed the hypothesis of two supreme, co-eternal, and co-equal beings, acting in opposition to each other. The sacred writings give a different account of those evils that afflict mankind. It is in them taught that the degenerate state of our nature requires Such correction and discipline, such an intermixture of good and evil as we now observe and experience in the world. Our present state of being is a state of trial or school of virtue. Afflictions, far from being indications of God’s neglecting and disregarding His creatures, are expressions of His paternal care and affection. The afflictions of heaven are never sent but with a merciful intention. Notice some moral and religious advantages that may result from afflictions.

1. Afflictions have a natural tendency to form us to virtue by disposing the mind to consideration. Sin cannot stand the test of consideration. Suffering has a natural tendency to reform the disobedient and inadvertent, to confirm and improve the virtues of the good, and to secure and advance the future happiness of both.

2. Sufferings remind us of God’s providence and of our dependence. This they do by the conviction they bring that our strength is but weakness, and that we are subject to infirmities which we cannot remove, and to wants which we cannot supply.

3. Sufferings have a tendency to correct in us a too partial and confined attachment to the world. It is doubtless in the actual power of the Almighty to secure Us a smooth and easy passage through this vale of life, and guard us from all evil. But what His power might grant His wisdom sees fit to withhold. In our future state, when we take a retrospective view of our lives, they will appear in a light very different from that in which we see them at present. What we now consider as misfortunes and afflictions will appear to have been mercies and blessings. We shall see that the intentions of the Deity were benevolent when His inflictions seemed severe. Let us, then, meet every dispensation of Providence with the most submissive resignation to the will of that supremely gracious Sovereign of nature whose unerring wisdom can alone determine what is good or evil for us, and whose unbounded goodness will direct all things finally to the happiness of His creatures. (G. Gaff.)

Preparation for and improvement of our afflictions

The words of Eliphaz imply that the general state of man in this world is a state of trouble and affliction. Yet those afflictions and troubles do neither grow up by a certain regular and constant source of nature, nor are they merely accidental and casual. They are sent, disposed, directed, and managed by the conduct and guidance of the most wise providence of Almighty God. If there were no other ends in God’s sharp providence than to keep men humble and disciplinable, His ways would be highly justified.

I. What preparation is fit to be made every man before afflictions come.

1. A sound conviction of the truth that no man can by any means expect to be exempt from afflictions. Every man shares in common public calamities. And every man has his own personal evils, such as befall the body, the estate, the name, or men’s friends and relations. No man is exempt from these crosses at any time by any special privilege, and sometimes they have fallen in together in their perfection, even upon some of the best men that we read of. Even the most sincere piety and integrity of heart and life cannot give any man any exemption or privilege from afflictions of some kind. This consideration may silence that murmuring and unquiet and proud distemper that often ariseth in the minds of good men; they are ready to think themselves injured if they fall under the calamities incident to mankind. They sometimes even take up the idea that they are hated or forsaken of God because sorely afflicted.

2. Another preparative is to reason ourselves off from overmuch love and valuation of the world. Philosophy hath made some short essay in this business, but the doctrine of the Gospel has done more.

(1) By giving us a plain and clear estimate and valuation of this world; and

(2) by showing us a more valuable, certain, and durable estate after death, and a way of attaining it.

3. Another preparative is to keep piety, innocence, and a good conscience before it comes. Have the soul as clear as may be from the guilt of sin, by an innocent and watchful life in the time of our prosperity, and by a sincere and hearty repentance for sin committed.

4. Next preparative is to gain a humble mind. When affliction meets with a proud heart, full of opinion of its own worth and goodness, there ariseth more trouble and tumult than can arise from the affliction itself. If any man considers aright, he hath many important causes to keep his mind always humble.

5. Another preparative is a steady resolved resignation of a man’s self to the will and good pleasure of Almighty God. That will is sovereign, wise, and beneficent.

6. The last preparative is, labour to get thy peace with God through Jesus Christ.

II. How afflictions incumbent upon us are to be received, entertained, and improved.

1. A man under affliction should have a due consideration of God as a God of infinite wisdom, justice, and mercy.

2. He should realise that afflictions do not rise out of the dust, but are sent and managed by the wise disposition of Almighty God.

3. That the best of men are visited by afflictions, and it is but need they should.

4. That all the Divine dispensations are so far beneficial or hurtful as they are received and used.

5. The consequences of all these considerations lead us into the following duties: To receive affliction with all humility, with patience, and subjection of mind; to return unto God, who afflicts; to pray unto God; to depend and trust upon God; to be thankful; to put ourselves upon a due search and examination of our hearts and ways.

III. The temper and disposition of mind we should have upon and after deliverance from afflictions.

1. We ought solemnly to return our humble and hearty thanks to Almighty God.

2. Endeavour to express the thankfulness by a sincere and faithful obedience to the will of God.

3. Take good heed lest the heart be lifted up into presumption upon God. And--

4. Be vigilant and watchful lest evil take you at unawares. Nothing is more likely to procure affliction than security and unpreparedness of mind. It is well also to keep deliverances out of affliction in memory. (M. Hale.)

Is affliction reasonable

This world really is what it seems to be--a passing stage for the discipline and improvement of beings destined for another existence. It is, however, one thing to theorise soberly and rationally upon the wondrous plan of Providence, and another to apply the truth which is thus recognised practically to ourselves. While we cannot help believing what appears to be true, such belief may go but a very short way in determining us to do what appears to be reasonable. Hence the variance between profession and practice, between principle and conduct, which appears in the world. And hence the necessity for some more pressing and operative motives than those of mere abstract reason and conviction, to compel such an attention to the truths of our Divine religion as may make its efficacy savingly felt If the first and greatest of the uses of adversity be to lead us to the knowledge of God, the second in importance is to make us feel for our fellow men, and to call into exercise our dormant charities. What manner of man is he who can behold unmoved the piteous spectacle of human misery which everyday life exhibits? Truly, not such an one as either approves himself to his God or recommends himself to his fellow men. God’s dealings with us have their chiefest reference to the purification of our hearts and minds, and the development of our faculties and affections. As far as these ends are produced, the purposes of His providence are answered. But His object vindicates His goodness, His means approve His wisdom. Important as is the duty of relieving the distressed, it is subordinate to the still more important one of purifying our own hearts and minds, and renewing a right spirit within us. Indeed, it is only as the former is subservient to the latter of these duties that it can be religiously commended. Have we, then, any bowels of compassion toward our fellow men, or any sentiment of gratitude towards God, if we withhold that liberal exercise of charity which He has thus graciously promised to consider as done unto Himself by imputation? The means with which you have been blessed by Providence have not been conferred upon you chiefly or primarily for your own sakes. (S. O’Sullivan, A. M.)

The shortness and vanity of human life

I. A pathetical description of the shortness, etc., of human life. Afflictions and calamities of innumerable kinds seem necessarily and constantly to attend the life of man.

II. A declaration that these miseries and troubles do not arise from chance or necessity. They come from the wise providence of God governing the world. This, indeed, is the only true and solid comfort that can possibly be afforded to a rational and considerate mind.

III. It is implied that there are many just and good and useful ends upon account of which God permits so many afflictions.

1. Some of those things which we usually esteem among the troubles and afflictions of life are such as may justly, and must necessarily, be resolved into the absolute sovereignty and dominion of God. Of this kind are mortality in general, and the shortness of human life; the unequal distribution of riches and honour and the good things of this present life; the different capacities and abilities of mind; the different tempers and constitutions of body; the different states and conditions wherein God has originally placed man in the world. Of these things there can, there needs, be no other account given than the absolute sovereignty and dominion of God. Hath not the Master a right to employ His servants in what several stations He pleases, more or less honourable, provided, in His final distribution, He deals equitably with each of them in their several and respective degrees?

2. A greater part of the troubles of life, and the afflictions we are apt to complain of, are not the immediate and original appointment of God at all, but the mere natural effects and consequences of our own sin. Most sins, even in the natural consequences of things, are, at some time or other, attended with their proper punishment. This consideration ought to make us acquiesce, with all humility and patience, under that burden which not God, but our own hands have laid upon us. But even the afflictions which are the consequences of our own folly may, by a wise improvement, by bearing them as becomes us, and by exercising ourselves to wisdom under them, become the matter of an excellent virtue, and may turn into the occasion of much religious advantage.

3. Some of the greatest afflictions and calamities of life are the effects of God’s public judgments upon the world for the wickedness and impiety of others. These are sufficient grounds of contentment and acquiescence, of willing submission and resignation to the Divine will. The ends God intends in afflictions are four--

1. To teach us humility and a just sense of our own unworthiness.

2. To lead us to repentance for our past errors.

3. To wean us from an over-fond love of the present world.

4. To try, improve, and perfect our virtues, and make some particular persons eminent examples of faith and patience to the world.

Two inferences.

(1) It is a very wrong and unjust conclusion to imagine, with Job’s friends, that whoever is much afflicted must consequently have been very wicked, and that God is very angry with him.

(2) From what has been said there appears great reason for men to resign themselves with all patience to the will of God; and to rely upon Him with full trust and assurance (in all possible circumstances of life) that He will direct things finally to our best advantage. (S. Clarke, D. D.)

Trouble a part of human life

A life without trouble would be very uninteresting. Our opportunities for greatness would be narrowed down if trials were gone. I watched a glorious sunset, marvelling at the beauty wherewith the evening skies were all ablaze, and adoring Him who gave them their matchless colouring. On the next evening I resorted to the same spot, hoping to be again enraptured with the gorgeous pomp of ending day, but there were no clouds, and therefore no glories. True, the canopy of sapphire was there, but no magnificent array of clouds to form golden masses with edges of burning crimson, or islands of loveliest hue set in a sea of emerald; there were no great conflagrations of splendour or flaming peaks of mountains of fire. The sun was as bright as before, but for lack of dark clouds on which to pour out his lustre his magnificence was unrevealed. A man who should live and die without trials would be like a setting sun without clouds; he would have scant opportunity for the display of those virtues with which the grace of God had endowed him. (C. H. Spurgeon.)