Jó 1:5

DISCOURSE: 449
JOB’S ANXIETY FOR HIS CHILDREN

Jó 1:5. And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt-offerings according to the number of them all: for M said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.

WHO Job was, or at what precise period he lived, or who wrote the book that is called by his name, is not certainly known. It is probable that he was a descendant of Nahor, Abraham’s brother [Note: Gênesis 22:20.], and that he lived previous to the deliverance of Israel from Egypt, because there does not appear to be any direct reference to that event, which there would in all probability have been, if it had taken place, and Job or his friends had been acquainted with it. The Book of Job, with the exception of the two first Chapter s, and part of the last, is written in verse; and this has given occasion to some to imagine, that the whole book is a kind of poetic fiction: but there undoubtedly was such a man as Job [Note: Ezequiel 14:14.]; and the events referred to in the Book of Job did actually occur [Note: Tiago 5:11.]; and the record of them was most assuredly inspired [Note: It is referred to by St. Paul in this view. Compare Jó 5:13. with 1 Coríntios 3:19.]. Though therefore we admit that the conversation which passed between him and his friends is not recorded in the precise words used by the different speakers, yet it is certain that the substance of their respective speeches is correctly given, and that the record of them was written under the direction of God himself; so that it is, as much as any other part of the inspired volume, the word of God. The scope of the book must be clearly understood, and be borne in mind throughout; for, if we lose sight of that, the whole will be a mass of confusion. The friends of Job conceived, that his extraordinary calamities proved that his former professions of piety had been hypocritical: and Job maintained, that the trials which a man might be called to endure were no just criterion whereby to judge of his state; since the most upright of men might be deeply afflicted, and the most ungodly of men might enjoy uninterrupted ease and prosperity. And it will be found in the sequel, that, though Job in some instances was unguarded in his expressions, his views on the whole were right, and those of his friends erroneous. But we must not therefore conclude, that his friends uttered nothing that was good: their general sentiments were just; but their application of them to Job’s particular case was incorrect: their premises were often right; but their conclusions wrong. Their great error was, that they thought such extraordinary dispensations of God’s providence towards a man must be sent on account of some extraordinary wickedness committed by him. Conceiving themselves to be correct in this, they concluded Job to have been a hypocrite, and that God had now exposed his hypocrisy to the view of all: and Job, on the contrary, maintained that he had been upright in all his conduct, and that the judgment of his friends was uncharitable, erroneous, and wicked.

But it is not our intention to enter any further into the general question between Job and his friends at present: we have now only to consider the private character of Job, and that more particularly in reference to his family. He is represented as a man of most eminent piety, as being “perfect and upright, and one that feared God and eschewed evil [Note: ver. 1.]:” and from what is said of him in our text, he evidently deserved that high character. Let us consider then,

I. His conduct in relation to his family—

God had blessed him with a numerous family, whom he had reared to manhood, and placed around him with separate establishments. But, notwithstanding he had thus liberally provided for them, and was evidently most indulgent towards them, (promoting to the uttermost a brotherly union among them, and permitting his daughters to enliven the innocent conviviality of their domestic circles,) he was exceeding watchful and jealous over their eternal interests. His seven sons had been entertaining each other in succession: and, though Job knew not that any thing contrary to God’s will had passed amongst them, yet, conceiving it possible that they might in their mirth have been transported too far, he called them to prepare themselves for a solemn attendance upon God, whilst he should offer for every one of them a burnt-offering unto the Lord.
Now consider this as an act,

1. Of magisterial authority—

[It is manifest that he was, if not a king, yet a magistrate, possessing very high authority, and occupied to a great extent in judicial proceedings [Note: Jó 29:5.]: yet he did not therefore think himself at liberty to neglect religion, or to confine his attention to private duties: he felt that the more exalted his station was, the greater was his responsibility, and the more urgent his duty to honour God before men. What a blessing would it be, if all people of wealth and dignity would use their influence in this way! But the generality of great men think there is no need for them to stand forth as patrons and patterns of religion: they suppose they have a dispensation from such open acts of piety as would attract observation, and make them appear particular; and that, if they countenance by their presence the public institutions of religion, it is quite as much as can be required at their hands. But we must declare to all, that, if Job, with the small measure of light which he enjoyed, accounted it his duty to exert all his influence for the honour of his God, much more should we, who profess to have received the full light of the Gospel, feel it our duty to devote all our faculties and all our talents to the honour of Christ, and the extension of his kingdom upon earth.]

2. Of parental love—

[Many who have been careful of their children in their earlier days, cast off all concern about them, or at least decline all interference with them as to religious matters, when they have arrived at years of discretion. But so did not Job: though he was an indulgent parent, he did not give up all parental authority, but sought to use it for the eternal welfare of his children. He called them all to self-examination and prayer, previous to his offering for them the sacrifices in which he commanded them to join [Note: This is the meaning of the word “sanctified” See Êxodo 19:10; Êxodo 19:14.]. Yea, we are told, “Thus he did continually;” continually watching over their eternal interests, and using all his influence, both with them and with God, to bring them to the enjoyment of the divine favour. in this he is a pattern for parents in every age, and in every place. As long as God shall continue to them the possession of their intellects, so long should they improve their authority for the enforcing of an attention to religious duties, and for the cultivating of a spirit of piety in the hearts of their children.]

The peculiarity of his conduct naturally leads us to inquire into,

II.

The grounds and reasons of it—

Had any great evil been committed by his sons, to call forth that particular exercise of parental authority, we should have ascribed to that the conduct of this holy man: but, as no evil existed but in his apprehensions, we must look for the grounds of his conduct in some general views and principles to which it is to be traced. It was founded in Job’s views of,

1. The extreme depravity of our nature—

[Though he had trained up his children in pious principles, he knew that they were by nature prone to evil, and that there was not any sin which, if left to themselves, they might not commit. He knew that they might even go so far as to speak lightly of God and his dispensations, whether of providence or grace; yea, through an evil heart of unbelief they might depart from God altogether, and actually renounce their allegiance to him. Hence he was desirous to obtain mercy for them, that, if they should have committed so great a sin, they might be brought back again to repentance, and not be left to perish for ever in their iniquity.
Now in this respect the views of Job were just: for the heart of man by nature is “deceitful above all things and desperately wicked;” and, whatever education he may have received, and whatever eminence in piety he may have attained, he has reason to pray, “Hold up my goings in thy paths, that my footsteps slip not!” yea, he has reason to fear, “lest, having preached to others, he himself should become a cast-away.” And every person in the universe should bear this in mind, in reference both to himself and others: for it is “God alone that is able to keep us from falling,” and it is only whilst “he holds us up that we can be safe.”]

2. The corrupt tendency of carnal mirth—

[Mirth may be very innocently enjoyed: but there is great danger, especially when indulged to any extent, that it may become an occasion of evil. It certainly tends to stupify the conscience, and to deaden our affections towards God. When we are rejoicing much in earthly things, we are apt to languish in our desire of heavenly things; and to feel less ardent longings for the glory that shall be revealed. Moreover, when “we are full, there is danger lest we deny God, and say, Who is the Lord [Note: Provérbios 30:8.]?” It was against this that God cautioned his people of old [Note: Deuteronômio 8:10.], and this effect Job saw as likely to be produced in his own children. Hence he called them to a particular recollection of their spirit and conduct during their days of feasting: he urged them to examine well their own hearts, and to implore help from God, that they might be enabled to discover any secret evil which might have lurked in their bosoms. Now in this he set an admirable example unto us. The world is apt to fascinate our carnal hearts; and it is extremely difficult to “use the world without abusing it.” Whenever therefore we have been mixing in its company and participating of its pleasures, it becomes us carefully to examine our own hearts, lest we should have offended God by our forgetfulness of him, or contracted any stain that may render us odious in his sight.]

3. The universal need of an atonement—

[Had Job offered one burnt-offering for them all, it would have sufficed to shew them what judgments they merited at the hands of God, and that nothing but the Great Sacrifice could ever avert his wrath from them; but when he offered a separate burnt-offering for each of them, these lessons were inculcated with double force. In truth, whether the young men had transgressed, or not, to the extent that their father feared, it was still necessary that they should apply to the blood of atonement to cleanse them from their sins. We need one to “bear the iniquity of our holiest actions,” and much more to expiate the guilt which we contract in an hour of conviviality and mirth: “Without shedding of blood there can be no remission” of any sin whatever: and a most important lesson we shall learn from this history, if we take occasion from it to get this truth deeply impressed upon our hearts.]

Let us learn from hence,
1.

To exercise a jealousy over ourselves—

[If it was right in Job to be jealous over his sons, it must surely be right for all to maintain a similar disposition in reference to themselves: nor is it only after a season of conviviality that we should exercise it, but at all times. Not a day should pass without diligent self-examination how we have passed our time, and how we have performed our several duties in the world, the family, and the closet; what tempers we have manifested towards man, and what affections we have exercised towards God, Have we received every thing, whether good or evil, as from him, and endeavoured to enjoy him in our comforts and to bless him for all our trials? In a word, let us especially inquire from time to time whether we have under all circumstances walked as in his immediate presence, and laboured to glorify his great and glorious name? “This, like Job, we should do continually:” and, like him also, we should occasionally set apart a day for more than ordinary self-examination, for deep humiliation on account of our innumerable short-comings and defects, and for a more earnest application to the blood of our Great Sacrifice to expiate the guilt of all sins, whether deliberate or unintentional, whether known or unknown.]

2. To seek above all things the eternal welfare of our children—

[It is undoubtedly a parent’s duty to seek the comfortable settlement of his children in some good and useful occupation: but it is his duty also to seek above all things the salvation of their souls. Consider, ye who have families, that from you has been transmitted to your children a corrupt nature, which, if not changed by divine grace, will hurry them on to everlasting perdition. Surely then ye are bound to seek this grace for them: ye are bound to pray for them night and day: ye are bound to restrain them also, and to “bring them up in the nurture and admonition of the Lord [Note: 1 Samuel 3:13.].” Nor is it only in their earlier years that you are thus to watch over them, but in after life: and if you neglect to do so, you will involve yourselves in the deepest guilt, and be justly answerable for them in the day of judgment: “their blood will be justly required at your hands.” In particular, be careful to instil into their minds high and reverential thoughts of God, and adoring gratitude to Christ for the atonement which he has made for sin and sinners. Teach them to go to that Saviour continually, and to wash in the fountain of his blood, which alone can cleanse them from their sins. Thus, whatever may be the issue of your labours with respect to them, you will stand acquitted in your own conscience, and have a testimony from God in the last day that you have done the things which were pleasing in his sight; “Well done, good and faithful servant; enter thou into the joy of thy Lord.”]