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Bible Commentaries

Spurgeon's Verse Expositions of the Bible

Job 1

Verse 8

Satan Considering the Saints

April 9th, 1865 by C. H. SPURGEON (1834-1892)

"And the Lord said unto Satan, Hast thou considered my servant Job." Job 1:8 .

How very uncertain are all terrestrial things! How foolish would that believer be who should lay up his treasure anywhere, except in heaven! Job's prosperity promised as much stability as anything can do beneath the moon. The man had round about him a large household of, doubtless, devoted and attached servants. He had accumulated wealth of a kind which does not suddenly depreciate in value. He had oxen, and asses, and cattle. He had not to go to markets, and fairs, and trade with his goods to procure food and clothing, for he carried on the processes of agriculture on a very large scale round about his own homestead, and probably grew within his own territory everything that his establishment required. His children were numerous enough to promise a long line of descendants. His prosperity wanted nothing for its consolidation. It had come to its flood-tide: where was the cause which could make it ebb? Up there, beyond the clouds, where no human eye could see, there was a scene enacted which augured no good to Job's prosperity. The spirit of evil stood face to face with the infinite Spirit of all good. An extraordinary conversation took place between these two beings. When called to account for his doings, the evil one boasted that he had gone to and fro throughout the earth, insinuating that he had met with no hindrance to his will, and found no one to oppose his freely moving and acting at his own pleasure. He had marched everywhere like a king in his own dominions, unhindered and unchallenged. When the great God reminded him that there was at least one place among men where he had no foothold, and where his power was unrecognized, namely, in the heart of Job; that there was one man who stood like an impregnable castle, garrisoned by integrity, and held with perfect loyalty as the possession of the King of Heaven; the evil one defied Jehovah to try the faithfulness of Job, told him that the patriarch's integrity was due to his prosperity, that he served God and eschewed evil from sinister motives, because he found his conduct profitable to himself. The God of heaven took up the challenge of the evil one, and gave him permission to take away all the mercies which he affirmed to be the props of Job's integrity, and to pull down all the outworks and buttresses and see whether the tower would not stand in its own inherent strength without them. In consequence of this, all Job's wealth went in one black day, and not even a child was left to whisper comfort.

A second interview between the Lord and his fallen angel took place. Job was again the subject of conversation; and the Great One defied by Satan, permitted him even to touch him in his bone and in his flesh, till the prince became worse than a pauper, and he who was rich and happy was poor and wretched, filled with disease from head to foot, and fain to scrape himself with a miserable potsherd, to gain a poor relief from his pain. Let us see in this the mutability of all terrestrial things. He hath founded it upon the floods," is David's description of this world; and, if it be founded on the floods, can you wonder that it changes oft? Put not your trust in anything beneath the stars: remember that "Change" is written on the fore-front of nature. Say not therefore, "My mountain standeth firm: it shall never be moved;" the glance of Jehovah's eye can shake thy mountain into dust, the touch of his foot can make it like Sinai, to melt like wax, and to be altogether on a smoke. "Set your affection on things above, where Christ sitteth on the right hand of God," and let your heart and your treasure be where neither moth nor rust doth corrupt, nor thieves break through and steal." The words of Bernard may here instruct us: "That is the true and chief joy which is not conceived from the creature, but received from the Creator, which (being once possessed thereof) none can take from thee: compared with which all other pleasure is torment, all joy is grief, sweet things are bitter, all glory is baseness, and all delectable things are despicable." This is not, however, our subject this morning. Accept thus much as merely an introduction to our main discourse. The Lord said to Satan, "Hast thou considered my servant Job?" Let us deliberate, first, in what sense the evil spirit may be said to consider the people of God ; secondly, let us notice what it is that he considers about them; and then, thirdly, let us comfort ourselves by the reflection that one who is far above Satan considers us in a higher sense. I. First, then, IN WHAT SENSE MAY SATAN BE SAID TO CONSIDER THE PEOPLE OF GOD? Certainly not in the usual Biblical meaning of the term "consider." "O Lord consider my trouble." "Consider my meditation." "Blessed is he that considereth the poor." Such consideration implies good-will and a careful inspection of the object of benevolence with regard to a wise distribution of favour. In that sense Satan never considers any. If he has any benevolence, it must be towards himself; but all his considerations of other creatures are of the most malevolent kind. No meteoric flash of good flits across the black midnight of his soul. Nor does he consider us as we are told to consider the works of God, that is, in order to derive instruction as to God's wisdom and love and kindness. He does not honour God by what he sees in his works, or in his people. It is not with him, "Go to the ant; consider her ways and be wise;" but he goes to the Christian and considers his ways and becomes more foolishly God's enemy than he was before. The consideration which Satan pays to God's saints is upon this wise. He regards them with wonder, when he considers the difference between them and himself. A traitor, when he knows the thorough villainy and the blackness of his own heart, cannot help being astounded, when he is forced to believe another man to be faithful. The first resort of a treacherous heart is to believe that all men would be just as treacherous, and are really so at bottom. The traitor thinks that all men are traitors like himself, or would be, if it paid them better than fidelity. When Satan looks at the Christian, and finds him faithful to God and to his truth, he considers him as we should consider a phenomenon Perhaps despising him for his folly, but yet marveling at him, and wondering how he can act thus. "I," he seems to say, "a prince, a peer of God's parliament, would not submit my will to Jehovah. I thought it better to reign in hell than serve in heaven: I kept not my first estate, but fell from my throne. How is it that these stand? What grace is it which keeps these? I was a vessel of gold, and yet I was broken; these are earthen vessels, but I cannot break them! I could not stand in my glory what can be the matchless grace which upholds them in their poverty, in their obscurity, in their persecution, still faithful to the God who doth not bless and exalt them as he did me!" It may be that he also wonders at their happiness. He feels within himself a seething sea of misery. There is an unfathomable gulf of anguish within his soul, and when he looks at believers, he sees them quiet in their souls, full of peace and happiness, and often without any outward means by which they should be comforted, yet rejoicing and full of glory. He goes up and down through the world and possesses great power, and there be many myrmidons to serve him, yet he hath not the happiness of spirit possessed by yonder humble cottager, obscure, unknown, having no servants to wait upon her, but stretched upon the bed of weakness. He admires and hates the peace which reigns in the believer's soul. His consideration may go farther than this. Do you not think that he considers them to detect, if possible, any flaw and fault in them, by way of solace to himself? "They are not pure," saith he "these blood-bought ones these elect from before the foundations of the world, they still sin! These adopted children of God, for whom the glorious Son bowed his head and gave up the ghost! even they offend!" How must he chuckle, with such delight as he is capable of, over the secret sins of God's people, and if he can see anything in them inconsistent with their profession, anything which appears to be deceitful, and therein like himself, he rejoices. Each sin born in the believer's heart, cries to him, "My father! my Father!" and he feels something like the joy of fatherhood as he sees his foul offspring. He looks at the "old man" in the Christian, and admires the tenacity with which it maintains its hold, the force and vehemence with which it struggles for the mastery, the craft and cunning with which every now and then, at set intervals, at convenient opportunities, it putteth forth all its force. He considers our sinful flesh, and makes it one of the books in which he diligently reads. One of the fairest prospects, I doubt not, which the devil's eye ever rests upon, is the inconsistency and the impurity which he can discover in the true child of God. In this respect he had very little to consider in God's true servant, Job. Nor is this all, but rather just the starting point of his consideration. We doubt not that he views the Lord's people, and especially the more eminent and excellent among them, as the great barriers to the progress of his kingdom; and just as the engineer, endeavouring to make a railway, keeps his eye very much fixed upon the hills and rivers, and especially upon the great mountain through which it will take years laboriously to bore a tunnel, so Satan, in looking upon his various plans to carry on his dominion in the world, considers most such men as Job. Satan must have thought much of Martin Luther. "I could ride the world over," says he, "if it were not for that monk. He stands in my way. That strong-headed man hates and mauls my firstborn son, the pope. If I could get rid of him I would not mind though fifty thousand smaller saints stood in my way." He is sure to consider God's servant, if there be "none like him," if he stand out distinct and separate from his fellows. Those of us who are called to the work of the ministry must expect from our position to be the special objects of his consideration. When the glass is at the eye of that dreadful warrior, he is sure to look out for those who by their regimentals are discovered to be the officers, and he bids his sharpshooters be very careful to aim at these, "For," saith he, "if the standard-bearer fall, then shall the victory be more readily gained to our side, and our opponents shall be readily put to rout." If you are more generous than other saints, if you live nearer to God than others, as the birds peck most at the ripest fruit, so may you expect Satan to be most busy against you. Who cares to contend for a province covered with stones and barren rocks, and ice-bound by frozen seas? But in all times there is sure to be contention after the fat valleys where the wheat-sheaves are plenteous, and where the husbandman's toil is well requited, and thus, for you who honour God most, Satan will struggle very sternly. He wants to pluck God's jewels from his crown, if he can, and take the Redeemer's precious stones even from the breastplate itself. He considers, then, God's people; viewing them as hindrances to his reign, he contrives methods by which he may remove them out of his way, or turn them to his own account. Darkness would cover the earth if he could blow out the lights; there would be no fruit to shake like Lebanon, if he could destroy that handful of corn upon the top of the mountains; hence his perpetual consideration is to make the faithful fail from among men. It needs not much wisdom to discern that the great object of Satan in considering God's people is to do them injury. I scarcely think he hopes to destroy the really chosen and blood-bought heirs of life. My notion is that he is too good a divine for that. He has been foiled too often when he has attacked God's people, that he can hardly think he shall be able to destroy the elect, for you remember the soothsayers who are very nearly related to him, spoke to Haman on this wise; "If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him." He knows right well that there is a seed royal in the land against whom he fights in vain; and it strikes me if he could be absolutely certain that any one soul was chosen of God, he would scarcely waste his time in attempting to destroy it, although he might seek to worry and to dishonour it. It is however most likely that Satan no more knows who God's elect are than we do, for he can only judge as we do by outward actions, though he can form a more accurate judgment than we can through longer experience, and being able to see persons in private where we cannot intrude; yet into God's book of secret decrees his black eye can never peer. By their fruits he knows them, and we know them in the same manner. Since, however, we are often mistaken in our judgment, he too may be so; and it seems to me that he therefore makes it his policy to endeavour to destroy them all not knowing in which case he may succeed. He goeth about seeking whom he may devour, and, as he knows not whom he may be permitted to swallow up, he attacks all the people of God with vehemence. Some one may say, "How can one devil do this?" He does not do it by himself alone. I do not know that many of us have ever been tempted directly by Satan: we may not be notable enough among men to be worth his trouble; but he has a whole host of inferior spirits under his supremacy and control, and as the centurion said of himself, so he might have said of Satan "he saith to this spirit, 'Do this,' and he doeth it, and to his servant, 'Go,' and he goeth." Thus all the servants of God will more or less come under the direct or indirect assaults of the great enemy of souls, and that with a view of destroying them; for he would, if it were possible, deceive the very elect. Where he cannot destroy, there is no doubt that Satan's object is to worry. He does not like to see God's people happy. I believe the devil greatly delights in some ministers, whose tendency in their preaching is to multiply and foster doubts and fears, and grief, and despondency, as the evidences of God's people. "Ah," saith the devil, "preach on; you are doing my work well, for I like to see God's people mournful. If I can make them hang their harps on the willows, and go about with miserable faces, I reckon I have done my work very completely." My dear friends, let us watch against those specious temptations which pretend to make us humble, but which really aim at making us unbelieving. Our God takes no delight in our suspicions and mistrusts. See how he proves his love in the gift of his dear Son Jesus. Banish then all your ill surmisings, and rejoice in unmoved confidence. God delights to be worshipped with Joy. Oh come, let us sing unto the Lord: let us make a joyful noise to the rock of our salvation. Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms." "Rejoice in the Lord, ye righteous, and shout for joy all ye that are upright in heart." "Rejoice in the Lord always, and again, I say, rejoice." Satan does not like this. Martin Luther used to say, "Let us sing psalms and spite the devil," and I have no doubt Martin Luther was pretty nearly right; for that lover of discord hates harmonious, joyous praise. Beloved brother, the arch-enemy wants to make you wretched here, if he cannot have you hereafter; and in this, no doubt, he is aiming a blow at the honour of God. He is well aware that mournful Christians often dishonour the faithfulness of God by mistrusting it, and he thinks if he can worry us until we no more believe in the constancy and goodness of the Lord, he shall have robbed God of his praise. "He that offereth praise, glorifieth me," says God; and so Satan lays the axe at the root of our praise, that God may cease to be glorified. Moreover, if Satan cannot destroy a Christian, how often has he spoilt his usefulness? Many a believer has fallen, not to break his neck that is impossible, but he has broken some important bone, and he has gone limping to his grave! We can recall with grief some men once eminent in the ranks of the Church, who did run well, but on a sudden, through stress of temptation, they fell into sin, and their names were never mentioned in the Church again, except with bated breath. Everybody thought and hoped they were saved so as by fire, but certainly their former usefulness never could return. It is very easy to go back in the heavenly pilgrimage, but it is very hard to retrieve your steps. You may soon turn aside and put out your candle, but you cannot light it quite so speedily. Friend, beloved in the Lord, watch against the attacks of Satan and stand fast, because you, as a pillar in the house or God are very dear to us, and we cannot spare you. As a father, or as a matron in our midst, we do you honour, and oh we would not be made to mourn and lament we do not wish to be grieved by hearing the shouts of our adversaries while they cry "Aha! Aha! so would we have it," for alas! there have been many things done in our Zion which we would not have told in Gath, nor published in the streets of Askelon, lest the daughters of the uncircumcised should rejoice, and the sons of the Philistines should triumph. Oh may God grant us grace, as a Church, to stand against the wiles of Satan and his attacks, that having done his worst he may gain no advantage over us, and after having considered, and considered again, and counted well our towers and bulwarks, he may be compelled to retire because his battering rams cannot jar so much as a stone from our ramparts, and his slings cannot slay one single soldier on the walls. Before I leave this point, I should like to say, that perhaps it may be suggested, "How is it that God permits this constant and malevolent consideration of his people by the evil one?" One answer, doubtless, is, that God knows what is for his own glory, and that he giveth no account of his matters; that having permitted free agency, and having allowed, for some mysterious reason, the existence of evil, it does not seem agreeable with his having done so to destroy Satan; but he gives him power that it may be a fair hand-to-hand fight between sin and holiness, between grace and craftiness. Besides, be it remembered, that incidentally the temptations of Satan are of service to the people of God; Fenelon says they are the file which rubs off much of the rust of self-confidence, and I may add, they are the horrible sound in the sentinel's ear, which is sure to keep him awake. An experimental divine remarks, that there is no temptation in the world which is so bad as not being tempted at all; for to be tempted will tend to keep us awake: whereas, being without temptation, flesh and blood are weak and though the spirit may be willing, yet we may be found falling into slumber. Children do not run away from their father's side when big dogs bark at them. The howlings of the devil may tend to drive us nearer to Christ, may teach us our own weakness, may keep us upon our own watch-tower, and be made the means of preservation from other ills. Let us "be sober, be vigilant, because our adversary the devil, like a roaring lion, goeth about seeking whom he may devour;" and let us who are in a prominent position be permitted affectionately to press upon you one earnest request, namely, "Brethren, pray for us." that, exposed as we are peculiarly to the consideration of Satan, we may be guarded by divine power. Let us be made rich by your faithful prayers that we may be kept even to the end. II. Secondly, WHAT IS IT THAT SATAN CONSIDERS WITH A VIEW TO THE INJURY OF GOD'S PEOPLE? It cannot be said of him as of God, that he knoweth us altogether; but since he has been now nearly six thousand years dealing with poor fallen humanity, he must have acquired a very vast experience in that time, and having been all over the earth, and having tempted the highest and the lowest, he must know exceeding well what the springs of human action are, and how to play upon them. Satan watches and considers first of all our peculiar infirmities. He looks us up and down, just as I have seen a horse-dealer do with a horse; and soon finds out wherein we are faulty. I, a common observer, might think the horse an exceedingly good one, as I see it running up and down the road, but the dealer sees what I cannot see, and he knows how to handle the creature just in such quarters and at such points that he soon discovers any hidden mischief. Satan knows how to look at us and reckon us up from heel to head, so that he will say of this man, "His infirmity is lust," or of that other, "He hath a quick tempter," or of this other, "He is proud," or of that other, "He is slothful." The eye of malice is very quick to perceive a weakness, and the hand of enmity soon takes advantage of it. When the arch-spy finds a weak place in the wall of our castle, he takes care to plant his battering-ram, and begin his siege. You may conceal, even from your dearest friend, your infirmity, but you will not conceal it from your worst enemy. He has lynx eyes, and detects in a moment the joint in your harness. He goes about with a match, and though you may think you have covered all the gunpowder of your heart, yet he knows how to find a crack to put his match through, and much mischief will he do, unless eternal mercy shall prevent. He takes care also to consider our frames and states of mind. If the devil would attack us when our mind is in certain moods, we should be more than a match for him: he knows this, and shuns the encounter. Some men are more ready for temptation when they are distressed and desponding; the fiend will then assail them. Others will be more liable to take fire when they are jubilant and full of joy; then will he strike his spark into the tinder. Certain persons, when they are much vexed and tossed to and fro, can be made to say almost anything; and others, when their souls are like perfectly placid waters, are just then in a condition to be navigated by the devil's vessel. As the worker in metals knows that one metal is to be worked at such a heat, and another at a different temperature; as those who have to deal with chemicals know that at a certain heat one fluid will boil, while another reaches the boiling-point much earlier, so Satan knows exactly the temperature at which to work us to his purpose. Small pots boil directly they are put on the fire, and so little men of quick temper are soon in a passion; larger vessels require more time and coal before they will boil, but when they do boil, it is a boil indeed, not soon forgotten or abated. The enemy, like a fisherman, watches his fish, adapts his bait to his prey; and knows in what seasons and times the fish are most likely to bite. This hunter of so souls comes upon us unawares, and often we are overtaken in a fault and or caught in a trap through an unwatchful frame of mind. That rate collector of choice sayings, Thomas Spencer, has the following which is to the much to the point "The chameleon, when he lies on the grass to catch flies and grasshoppers, taketh upon him the colour of the grass, as the polypus doth the colour of the rock under which he lurketh, that the fish may boldly come near him without any suspicion of danger. In like manner, Satan turneth himself into that shape which we least fear, and sets before us such objects of temptation as are most agreeable to our natures, that some may the sooner draw us into his net; he sails with every wind, and blows us that way which we incline ourselves through the weakness of nature. Is our knowledge in matter of faith deficient? He tempts us to error. Is our conscience tender? He tempts us to scrupulosity, and too much preciseness. Hath our conscience, like the ecliptic line, some latitude? He tempts us to carnal liberty. Are we bold spirited? He tempts us to presumption. Are we timorous and distrustful? He tempteth us to desperation. Are we of a flexible disposition? He tempteth us to inconstancy. Are we stiff? He labours to make obstinate heretics, schismatics, or rebels of us. Are we of an austere tempter? He tempteth us to cruelty. Are we soft and mild? He tempteth us to indulgence and foolish pity. Are we hot in matters of religion? He tempteth us to blind zeal and superstition. Are we cold? He tempteth us to Laodicean lukewarmness. Thus doth he lay his traps, that one way or other, he may ensnare us." He also takes care to consider our position among men. There are a few persons who are most easily tempted when they are alone; they are the subjects then of great heaviness of mind, and they may be driven to most awful crimes: perhaps the most of us are more liableiable to sin when we are in company. In some company I never should be led into sin; into another society I could scarcely venture. Many are so full of levity, that those of us who are inclined the same way can scarcely look them in the face without feeling our besetting sin set a-going; and others are so somber, that if they meet a brother of like mould, they are pretty sure between them to invent an evil report of the goodly land. Satan knows where to overtake you in a place where you lie open to his attacks; he will pounce upon you, swoop like a bird of prey from the sky, where he has been watching for the time to make his descent with a prospect of success. How too, will he consider our condition in the world! He looks at one man, and says, "That man has property: it is of no use my trying such-and-such arts with him; but here is another man who is very poor, I will catch him in that net." Then, again, he looks at the poor man, and says, "Now, I cannot tempt him to this folly, but I will lead the rich man into it." As the sportsman has a gun for wild fowl, and another for deer and game, so has Satan a different temptation for various orders of men. I do not suppose that the Queen's temptation ever will annoy Mary the kitchen-maid. I do not suppose, on the other hand, that Mary's temptation will ever be very serious to me. Probably you could escape from mine I do not think you could; and I sometimes fancy I could bear yours though I question if I could. Satan knows, however, just where to smite us, and our position, our capabilities, our education, our standing in society, our calling, may all be doors through which he may attack us. You who have no calling at all, are in peculiar peril I wonder the devil does not swallow you outright. The most likely man to go to hell is the man who has nothing to do on earth. I say that seriously. I believe that there cannot happen a much worse evil to a person than to be placed where he has no work; and if I should ever be in such a state, I would get employment at once, for fear I should be carried off, body and soul, by the evil one. Idle people tempt the devil to tempt them. Let us have something to do, let us keep our minds occupied, for, if not, we make room for the devil. Industry will not make us gracious, but the want of industry may make us vicious. Have always something on the anvil or in the fire.

"In books, or work, or healthful play, I would be busy too, For Satan finds some mischief still For idle hands to do."

So Watts taught us in our childhood; and so let us believe in our manhood. Books, or works, or such recreations as are necessary for health, should occupy our time; for if I throw myself down in indolence, like an old piece of iron, I must not wonder that I grow rusty with sin. Nor have I done yet. Satan, when he makes his investigations, notices all the objects of our affection. I doubt not when he went round Job's house, he observed it as carefully as thieves do a jeweller's premises when they mean to break into them. They very cunningly take account of every door, window, and fastening: they fail not to look at the next-door house; for they may have to reach the treasure through the building which adjoins it. So, when the devil went round, jotting down in his mind all Job's position, he thought to himself, "There are the camels and the oxen, the asses, and the servants yes, I can use all these very admirably." "Then," he thought, "there are the three daughters! There are the ten sons, and they go feasting I shall know where to catch them, and if I can just blow the house down when they are feasting, that will afflict the father's mind the more severely, for he will say 'O that they had died when they had been praying, rather than when they had been feasting and drinking wine.' I will put down too in the inventory," says the devil I shall want her," and accordingly it came to that. Nobody could have done what Job's wife did none of the servants could have said that sad sentence so stingingly or, if she meant it very kindly, none could have said it with such a fascinating air as Job's own wife, "Bless God and die," as it may be read, or "Curse God and die." Ah, Satan, thou hast ploughed with Job's heifer, but thou hast not succeeded; lob's strength lies in his God, not in his hair, or else thou mightest have shorn him as Samson was shorn! Perhaps the evil one had even inspected Job's personal sensibilities, and so selected that form of bodily affliction which he knew to be most dreaded by his victim. He brought upon him a disease which Job may have seen and shuddered at in poor men outside the city gates. Brethren, Satan knows quite as much in regard to you. You have a child, and Satan knows that you idolize it. "Ah," says he, "there is a place for my wounding him." Even the partner of your bosom may be made a quiver in which hell's arrows shall be stored till the time may come, and then she may prove the bow from which Satan will shoot them. Watch even your neighbour and her that lieth in your bosom, for you know not how Satan may get an advantage over you. Our habits, our joys, our sorrows, our retirements, our public positions, all may be made weapons of attack by this desperate foe of the Lord's people. We have snares everywhere; in our bed and at our table, in our house and in the street. There are gins and trap-falls in company; there are pits when we are alone. We may find temptations in the house of God as well as in the world; traps in our high estate, and deadly poisons in our abasement. We must not expect to be rid of temptations till we have crossed the Jordan, and then, thank God, we are beyond gunshot of the enemy. The last howling of the dog of hell will be heard as we descend into the chill waters of the black stream, but when we hear the hallelujah of the glorified, we shall have done with the black prince for ever and ever. III. Satan considered, but THERE WAS A HIGHER CONSIDERATION WHICH OVERRODE HIS CONSIDERATION. In times of war, the sappers and miners of one party will make a mine, and it is a very common counteractive for the sappers and miners of the other party to countermine by undermining the first mine. This is just what God does with Satan. Satan is mining, and he thinks to light the fuse and to blow up God's building, but all the while God is undermining him, and he blows up Satan's mine before he can do any mischief. The devil is the greatest of all fools. He has more knowledge but less wisdom than any other creature, he is more subtle than all the beasts of the field, but it is well called subtlety, not wisdom. It is not true wisdom; it is only another shape of folly. All the while that Satan was tempting Job, he little knew that he was answering God's purpose, for God was looking on and considering the whole of it, and holding the enemy as a man holds a horse by its bridle. The Lord had considered exactly how far he would let Satan go. He did not the first time permit him to touch his flesh perhaps that was more than Job at that time could have borne. Have you never noticed that if you are in good strong bodily health you can bear losses and crosses, and even bereavements with something like equanimity? Now that was the case with Job. Perhaps if the disease had come first and the rest had followed, it might have been a temptation too heavy for him, but God who knows just how far to let the enemy go, will say to him, "Thus far, and no farther." By degrees he became accustomed to his poverty; in fact, the trial had lost all its sting the moment Job said, "The Lord gave, and the Lord hath taken away." That enemy was slain nay it was buried and this was the funeral oration, "Blessed be the name of the Lord." When the second trial came, the first trial had qualified Job to bear the second. It may be a more severe trial for a man in the possession of great worldly wealth suddenly to be deprived of the bodily power of enjoying it, than to lose all first, and then lose the health necessary to its enjoyment. Having already lost all, he might almost say, "I thank God that now I have nothing to enjoy, and therefore the loss of the power to enjoy it is not so wearisome. I have not to say, "How I wish I could go out in my fields, and see to my servants, for they are all dead. I do not wish to see my children they are all dead and gone I am thankful that they are; better so, than that they should see their poor father sit on a dunghill like this." He might have been almost glad if his wife had gone too, for certainly she was not a very particular mercy when she was spared; and possibly, if he had all his children about him, it might have been a harder trial than it was. The Lord who weighs mountains in scales, had meted out his servant's woe. Did not the Lord also consider how he should sustain his servant under his trial? Beloved, you do not know how blessedly our God poured the secret oil upon Job's fire of grace while the devil was throwing buckets of water on it. He saith to himself, "If Satan shall do much, I will do more; if he takes away much, I will give more; if he tempts the man to curse, I will fill him so full of love to me that he shall bless me. I will help him; I will strengthen him; yea, I will uphold him with the right hand of my righteousness." Christian, take those two thoughts and put them under your tongue as a wafer made with honey you will never be tempted without express license from the throne where Jesus pleads, and, on the other hand, when he permits it, he will with the temptation make a way of escape, or give you grace to stand under it. In the next place, the Lord considered how to sanctify Job by this trial. Job was a much better man at the end of the story than he was at the beginning. He was "an incredible disgrace upon Satan. If you want perfect and an upright man" at first, but there was a little pride about him. We are poor creatures to criticize such a man as Job but still there was in him just a sprinkling of self-righteousness. I think, and his friends brought it out, Eliphaz and Zophar said such irritating things that poor Job could not help replying in strong terms about himself that were rather too strong, one thinks; there was a little too much self-justification. He was not proud as some of us are, of a very little he had much to be proud of, as the world would allow but yet there was the tendency to be exalted with it; and though the devil did not know it, perhaps if he had left Job alone, that pride might have run to seed, and Job might have sinned; but he was in such a hurry, that he would not let the ill seed ripen, but hastened to cut it up, and so was the Lord's tool to bring Job into a more humble, and consequently a more safe and blessed state of mind. Moreover, observe how Satan was a lacquey to the Almighty! Job all this while was being enabled to earn a greater reward. All his prosperity is not enough; God loves Job so much, that he intends to give him twice the property; he intends to give him his children again; he means to make him a more famous man than ever; a man whose name shall ring down the ages; a man who shall be talked of through all generations. He is not to be the man of Uz, but of the whole world. He is not to be heard of by a handful in one neighbourhood, but all men are to hear of Job's patience in the hour of trial. Who is to do this? Who is to fashion the trump of fame through which Job's name is to be blown? The devil goes to the forge, and works away with all his might, to make Job illustrious! Foolish devil! he is piling up a pedestal on which God will set his servant Job, that he may be looked upon with wonder by all ages. To conclude, Job's afflictions and Job's patience have been a lasting blessing to the Church of God, and they have inflicted incredible disgrace upon Satan. If you want to make the devil angry, throw the story of Job in his teeth. If you desire to have your own confidence sustained, may God the Holy Ghost lead you into the patience of lob. Oh! how many saints have been comforted in their distress by this history of patience! How many have been saved out of the jaw of the lion, and from the paw of the bear by the dark experiences of the patriarch of Uz. Oh arch fiend, how art thou taken in thine own net! Thou hast thrown a stone which has fallen on thine own head. Thou madest a pit for Job, and hast fallen into it thyself; thou art taken in thine own craftiness. Jehovah has made fools of the wise and driven the diviners mad. Brethren, let us commit ourselves in faith to the care and keeping of God come poverty, come sickness, come death, we will in all things through Jesus Christ's blood be conquerors, and by the power of his Spirit we shall overcome at the last. I would God we were all trusting in Jesus. May those who have not trusted him be led to begin this very morning, and God shall have all the praise in us all, evermore. Amen.

Verses 20-22

Job's Resignation

March 11, 1886 by C. H. SPURGEON (18343-1892)

"Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped, and said, Naked came I out of my mother's womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD. In all this Job sinned not, nor charged God foolishly." Job 1:20-22 .

Job was very much troubled, and he did not try to hide the outward signs of his sorrow. A man of God is not expected to be a stoic. The grace of God takes away the heart of stone out of his flesh, but it does not turn his heart into a stone. The Lord's children are the subjects of tender feelings; when they have to endure the rod, they feel the smart of its strokes; and Job felt the blows that fell upon him. Do not blame yourself if you are conscious of pain and grief, and do not ask to be made hard and callous. That is not the method by which grace works; it makes us strong to bear trial, but we have to bear it; it gives us patience and submission, not stoicism. We feel, and we benefit by the feeling, and there is no sin in the feeling, for in our text we are expressly told of the patriarch's mourning, "In all this Job sinned not." Though he was the great mourner I think I might truly call him the chief mourner of Scripture, yet there was no sin in his mourning. Some there are who say that, when we are heavy of heart, we are necessarily in a wrong spirit, but it is not so. The apostle Peter saith, "If need be ye are in heaviness through manifold trials," but he does not imply that the heaviness is wrong. There are some who will not cry when God chastiseth them, and some who will not yield when God smiteth them. We do not wish to be like them; we are quite content to have the suffering heart that Job had, and to feel the bitterness of spirit, the anguish of soul which racked that blessed patriarch. Furthermore, Job made use of very manifest signs of mourning. He not only felt sorrow within his heart, but he indicated it by rending his mantle, by shaving off the hair of his head, and by casting himself prone upon the ground, as if he sought to return to the womb of mother-earth as he said that he should; and I do not think we are to judge those of our brethren and sisters who feel it right to wear the common tokens of mourning. If they give them any kind of solace in their sorrow, let them have them. I believe that, at times, some go to excess in this respect, but I dare not pass sentence upon them because I read here, "In all this Job sinned not, nor charged God foolishly." If the crepe should be worn for a very long while, and if the sorrow should be nursed unduly, as others judge, yet we cannot set up a standard of what is right for others, each one must answer for his conduct to his own Lord. I remember the gentleness of Jesus towards mourners rather than his severity in dealing with them; he hath much pity for our weakness, and I wish that some of his servants had more of the same spirit. If you who are sorrowing could be strong, if the weeds of mourning could be laid aside, it might indicate a greater acquiescence in the divine will; but if you do not feel that it should be so with you, God forbid that we should rebuke you while we have such a text as this before us, "Job arose, and rent his mantle, and shaved his head, and fell down upon the ground;" and "in all this Job sinned not." I want you, however, to notice that mourning should always be sanctified with devotion. It is very pleasant to observe that, when Job had rent his mantle after the Oriental custom, and shaved his head (in a manner which, in his day, was not forbidden, but which under the Mosaic law was prohibited, for they might not cut their hair by way of mourning as the heathen did), and, after the patriarch had fallen down upon the ground, he "worshipped." Not, he grumbled; not, he lamented; much less that he began to imprecate and use language unjustifiable and improper; but he "fell down upon the ground, and worshipped." O dear friend, when thy grief presses thee to the very dust, worship there! If that spot has come to be thy Gethsemane, then present there thy "strong crying and tears" unto thy God. Remember David's words, "Ye people, pour out your hearts,"-but do not stop there, finish the quotation, "Ye people, pour out your hearts before him." Turn the vessel upside down; it is a good thing to empty it, for this grief may ferment into something more sour. Turn the vessel upside down, and let every drop run out; but let it be before the Lord. "Ye people, pour out your hearts before him: God is a refuge for us." When you are bowed down beneath a heavy burden of sorrow, then take to worshipping the Lord, and especially to that kind of worshipping which lies in adoring God, and in making a full surrender of yourself to the divine will, so that you can say with Job, "Though he slay me, yet will I trust in him." That kind of worshipping which lies in the subduing of the will, the arousing of the affections, the bestirring of the whole mind and heart, and the presentation of oneself unto God over again in solemn consecration, must tend to sweeten sorrow, and to take the sting out of it. It will also greatly alleviate our sorrow if we then fall into serious contemplations, and begin to argue a little, and to bring facts to bear upon our mind. Evidently Job did so, for the verses of my text are full of proofs of his thoughtfulness. The patriarch brings to his own mind at least four subjects for earnest consideration, out of which he drew great comfort. In like manner, you will do well, not merely to sit still and say, "I shall be comforted," but you must look about you for themes upon which to think and meditate to profit. Your poor mind is apt to be driven to and fro by stress of your sorrow; if you can get anchor-hold of some great clearly-ascertained truths, about which you can have no possible doubt, you may begin to derive consolation from them. "While I was musing," said David, "the fire burned," and it comforted and warmed him. Remember how he talked to himself as to another self, "Why art thou cast down, O my soul? and why art thou disquieted within me? Hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God." There are two Davids, you see, talking to one another, and cheering one another! A man ought always to be good company for himself, and he ought also to be able to catechise himself; he who is not fit to be his own schoolmaster is not fit to be schoolmaster to other people. If you cannot catechise your own heart, and drill a truth into your own soul, you do not know how to teach other people. I believe that the best preaching in the world is that which is done at home. When a sorrowing spirit shall have comforted itself, it will have learned the art of consoling other people. Job is an instance of this kind of personal instruction; he has three or four subjects which he brings before his own mind, and these tend to comfort him. I. The first is, to my mind, THE EXTREME BREVITY OF LIFE. Observe what Job says, "Naked came I out of my mother's womb, and naked shall I return thither." He came forth, and he expected to go back to mother-earth, and there to lie. That is Job's idea of life, and a very true one it is, "I come forth, and I go back again." One asked a man of God, one day, "Will you tell me what life is?" The man of God stopped just a moment, and then deliberately walked away. When his friend met him, the following day, he said to him, "Yesterday, I asked you a question, and you did not answer it." "But I did answer it," said the godly man. "No," rejoined the other "you were there, and you were gone." "Well, you asked me what life was, and that was my answer. Could I have answered your question better?" He answered and acted wisely, for that is a complete summary of our life here below, We come, and we go. We appear for a brief moment, and then we vanish away. I often, in my own mind, compare life to a procession. I see you, dear friends, going by me one by one, and vanishing, and others come on behind; but the point that I am apt to forget and you do the same, is that I am in the procession, and you are in it, too. We all count all men mortal but ourselves, yet all are marching towards that country from whose bourn no traveler returns. Well now, because life is so short, do you not see where the comfort comes? Job says to himself, "I came, and I shall return; then why should I worry myself about what I have lost? I am going to be here only a little while, then what need have I of all those camels and sheep?" So, brethren, what God has given us, is so much spending-money on our journey, to pay our own fares, and to help our fellow-travelers; but we do not, any of us, need as much substance as Job had. He had seven thousand sheep. Dear me! what a task it must have been to drive and to feed such a large flock! "And three thousand camels, and five hundred yoke of oxen!" That is, a thousand oxen. "And five hundred she asses, and a very great household." Our proverb says, "The more servants, the more plagues;" and I am sure it is true that the more camels, the more horses, the more cows, the more of such things that a man has, the more there is to look after, and to cause him trouble. So Job seems to say to himself, "I am here for such a little time, why should I be carried away, as with a flood, even when these things are taken from me? I come and I go; let me be satisfied if other things come and go. If my earthly stores vanish, well, I shall vanish, too. They are like myself; they take to themselves wings, and fly away; and by-and-by I too shall take to myself wings, and I shall be gone." I have heard of one who called life, "the long disease of life"; and it was so to him, for, though he did a great work for his Master, he was always sickly. Well, who wants a long disease? "There's the respect that makes calamity of so long life." We want rather to feel that it is not long, that it is short, and to set small store by all things here below, and to regard them as things which, like ourselves, appear but for a time, and soon shall be gone. Further, Job seems especially to dwell with comfort upon the thought, "I shall return to the earth, from which all the Particles of my body originally came; I shall return thither." "Ah!" said one, when he had seen the spacious and beautiful gardens of a wealthy man, "these are the things that make it hard to die." You recollect how the tribe of Gad and the tribe of Reuben went to Moses, and said, "If we have found grace in thy sight, let this land be given unto thy servants for a possession, and bring us not over Jordan." Of course, they did not want to cross the Jordan if they could get all their possessions on the other side. But Job had not anything this side Jordan, he was cleaned right out, so he was willing to go. And, really, the losses that a man has, which make him "desire to depart, and to be with Christ; which is far better," are real gains. What is the use of all that clogs us here? A man of large possessions reminds me of my experience when I have gone to see a friend in the country, and he has taken me across a ploughed field, and I have had two heavy burdens of earth, one on each foot, as I have plodded on. The earth has clung to me, and made it hard walking. It is just so with this world, its good things hamper us, clog us, cling to us, like thick clay; but when we get these hampering things removed, we take comfort in the thought, "We shall soon return to the earth whence we came." We know that it is not mere returning to earth, for we possess a life that is immortal, we are looking forward to spending it in the true land that floweth with milk and honey, where, like Daniel we shall stand in our lot at the end of the days; therefore, we feel not only resigned to return to the womb of mother-earth, but sometimes we even long for the time of our return to come. A dear servant of God, whom you would all recognize if I mentioned his name, was talking with me concerning our dear departed brother, Hugh Stowell Brown, and he said, "All the brethren of my age and yours seem to be going home; they are passing away, the fathers and the leaders are going, and I could almost wish," he added, "that our Heavenly Father would put my name down as the next to go." I said that I hoped the Lord would not do so, but that our brother might be spared to labor a while longer here; but that, if I might put in another name, I would plead for my own to go in there instead of his. Happily, we have nothing to do with the date of our home-going, it is out of our hands; yet we are glad to feel that, when the time of our departure shall arrive, it will be no calamity, but a distinct advancement, for the Master to bid us to return to the dust whence we came. "Return, ye children of men," he will say, and we will joyfully answer, "Yes, Father, here we are, glad to stretch our wings, and fly straight to yonder world of joy, expecting that even our poor bodies, by-and-by, at the trump of the archangel, shall come back to thee, and we shall be like thine only-begotten Son, when we shall see him as he is." II. Secondly, Job seems to comfort himself by noticing THE TENURE OF HIS EARTHLY POSSESSIONS. "Naked," says he, "came I out of my mother's womb, and naked shall I return thither." He feels himself to be very poor, everything is gone, he is stripped; yet he seems to say, "I am not poorer now than I was when I was born." I had nothing then, not even a garment to my back but what the love of my mother provided for me. I was helpless then; I could not do anything for myself whatever." One said to me, the other day, "all is gone, sir, all is gone, except health and strength." Yes, but we had not as much as that when we were born. We had no strength, we were too weak to perform the least though most necessary offices for our poor tender frame. David often very sweetly dwells upon his childhood, and still more upon his infancy; and we shall do well to imitate him. Old men sometimes arrive at a second childhood. Do not be afraid, brother, if that is your case; you have gone through one period already that was more infantile than your second one can be, you will not be weaker then than you were at first. Suppose that you and I should be brought to extreme weakness and poverty, we shall neither be weaker nor poorer than we were then. "But I had a mother," says one. Well, there are some children who lose their mother in their very birth; but if you had a mother to care for you then, you have a Father to care for you now; and, as a child of God, you surely feel that your mother was but the secondary agent to watch over you in your weakness; and God who gave that love to her, and moved her to care for you, will be sure to find that same love which flowed out of him into her still stored up in his own bosom, and he will see you through. Do not be afraid, my brother, my sister, the Lord will see you through. It is wonderful that, after God has been gracious to us for fifty years, we cannot trust him for the rest of our lives; and as for you who are sixty, seventy, or eighty years of age, what! has he brought you thus far to put you to shame? Did he bear you through that very weakest part of your life, and do you think he will now forsake you? David said, "I was cast upon thee from the womb," as if then he had none but God to help him; and will not he who took care of us then take care of us even to the end? Ay, that he will; wherefore, let us be of good courage, and let the poverty and weakness of our infancy, as we think of it, cheer us if we are weak and poor now. Then Job adds, "However poor I may be, I am not as poor as I shall be, for naked shall I return to mother-earth. If I have but little now, I shall soon have still less." We have heard of a rustic who, when dying, put a crown-piece into his mouth, because he said that he would not be without money in another world; but then he was a clown, and everyone knew how foolish was his attempt thus to provide for the future. There have been stories told of persons who have had their gold sewn up in their shrouds, but they took not a penny with them for all their pains. Nothing can be taken with us; we must go back to the earth, the richest as poor as the poorest, and the poorest no poorer, really, than the richest. The dust of great Caesar may help to stop a hole through which the blast blows, and the dust of his slave cannot be put to more ignoble uses. No, poor and weak as we may be, we are not as poor and weak as we shall be by-and-by; so let us just solace ourselves with this reflection. The two ends of our life are nakedness; if the middle of it should not always be scarlet and fine linen, and faring sumptuously every day, let us not wonder; and if it should seem to be all of a piece, let us not be impatient or complaining. I want you to notice, also, what I think really was in Job's mind, that, notwithstanding that he was but dust at the beginning, and would be dust at the end, yet, still, there was a Job who existed all the while. "I was naked, but I was; naked shall I return thither, but I shall be there." Some men never find themselves till they have lost their goods. They, themselves, are hidden away, like Saul, among the stuff; their true manhood is not to be seen, because they are dressed so finely that people seem to respect them, when it is their clothes that are respected. They appear to be somebodies, but they are nobodies, notwithstanding all that they possess. The Lord brought his servant Job to feel, "Yes, when I had those camels, when I had those she asses, when I had those sheep, when I had those men-servants, they were not myself; and now that they are gone, I am the same Job that ever I was. The sheep were not a part of myself, the camels were not a part of myself; I, Job, am here still, lying in my wholeness and integrity before God, as much a servant of Jehovah, in my nakedness, as I was when I wrapped myself in ermine." O sirs, it is a grand thing when God helps us to live above what we have, and above what we have not! Then it is that he brings us to know ourselves as we are, in our God, not dependent upon externals, but maintained and strengthened by food of which the world knoweth nothing, which cometh not from milk of kine. Then are we robed in a garment that cometh not from fleece of sheep, and we possess a life that dependeth not on the swift dromedary, a true existence that is neither in flocks, nor herds, nor pastures, nor fields, but delights itself in God, and stays itself on the Most High. "Naked came I out of my mother's womb, and naked shall I return thither," says Job, but "still it is I, the blessed of God, his same devoted servant, who will trust him to the end." That was good talk for Job's heart, was it not? Though it may not all have been said in words, I doubt not that something like it, or something much better, passed through the patriarch's mind, and thus he solaced himself in the hour of his sorrows and losses. III. But now, thirdly, and perhaps the most blessed thing, is what Job said concerning THE HAND OF GOD IN ALL THINGS: "The Lord gave, and the Lord hath taken away; blessed be the name of the Lord." I am so pleased to think that Job recognized the hand of God everywhere giving. He said, "The Lord gave." He did not say, "I earned it all." He did not say, "There are all my hard-earned savings gone." "Ah, me!" he might have said, "all the care for those sheep, and the dreadful expense of those camels, and the trouble that I have been at with those oxen; and now they are all gone, it does seem hard." He does not put it so, but he says, "The Lord gave them to me; they were a gift, and though they are gone, they were a gift from him who had a right to take them back, for all he gives is only lent. 'A loan should go laughing home;' and if God lent me these things, and now has called them back, I will bless his name for having let me have them so long." What a sweet thing it is, dear brothers and sisters, if you can feel that all you have in this world is God's gift to you! You cannot feel that, you know, if you came by it dishonestly. No, it is not God's gift then, and it brings no blessing with it; but that which is honestly the result and fruit of your cheerful industry, you may consider has come from God; and if, in addition, you have really sanctified your substance, and have given your fair proportion to help the poor and the needy, as Job did, if you can say that you have caused the widow's heart to sing for joy when you relieved her wants, then all that you have is God's gift. God's providence is man's inheritance, and your inheritance has come to you from God's providence. Look at it all as God's gift; it will sweeten even that little loaf of bread and that tiny pat of butter, which is all you will have to eat to-day or to-morrow, if you regard it as God's gift. It will soften that hard bed upon which you lie, wishing that you were somewhat better covered from the cold, if you think of it as God's gift. A slender income will give us much content if we can see that it is God's gift. Let us not only regard our money and our goods as God's gifts; but also our wife, our children, our friends. What precious gifts they often are! A man is truly rich who has a good help-meet; he is really rich who has godly children about him. Even though they may cost him much care, he is abundantly repaid by their affection; and if they grow up in the fear of the Lord, what a choice gift they are! Let us look at them all as God's gifts; let us not see them or anything else about the house without feeling, "My Father gave me this." Surely it will tend to draw the teeth of every sharp affliction if, while you have enjoyed the possession of your good things, you have seen God's hand in giving them to you. Alas! some of you do not know anything about God. What you have, is not counted by you as God's gift. You miss the very sweetness and joy of life by missing this recognition of the divine hand in giving us all good things richly to enjoy. But then, Job equally saw God's hand in taking them away. If he had not been a believer in Jehovah, he would have said, "Oh, those detestable Sabeans! Somebody ought to go and cut to pieces those Chaldeans." That is often our style, is it not? finding fault with the secondary agents. Job has nothing to say about the Sabeans or the Chaldeans, or the wind, or the lightning. "The Lord, "said he, "the Lord hath taken away." I believe that Satan intended to make Job feel that it was God who was at work when his messenger said, "The fire of God is fallen from heaven, and hath burned up the sheep." "Ah!" said Satan, "he will see that God is against him." The devil did not succeed as he thought he had done, for Job could see that it was God's hand, and that took away the sting of the stroke. "The Lord hath taken away." Aaron held his peace when he knew that the Lord had done it, and the psalmist said, "I was dumb with silence, I opened not my mouth, because thou didst it;" and Job felt just that. "It is the Lord, let him do what seemeth him good." Never mind the secondary agents, do not spend your strength in kicking against this bad man or that; he is responsible to God for all the evil he has done, but at the back of these free agents there is a divine predestination, there if an over-ruling hand, and even that which in men is evil may, nevertheless, in another light, be traced up distinctly to the hand of the Most High. "The Lord gave, and the Lord hath taken away." Will you recollect that with regard to your children? If Job had lost his eldest son alone, he might have needed much grace to say, "The Lord gave him, and the Lord hath taken him away." Job had lost his eldest son, but he had lost six more sons, and he had lost his three daughters as well. I have known a mother say, "My two dear boys sickened and died within a week; I am the most tried woman who ever lived." Not quite, not quite, dear friend; there have been others who have excelled you in this respect. Job lost his ten children at a stroke. O Death, what an insatiable archer thou wast that day, when ten must fall at once! Yet Job says, "The Lord hath taken away." That is all he has to say about it: "The Lord hath taken away." I need not repeat to you the story of the gardener who missed a choice rose, but who could not complain because the master had plucked it. Do you feel that it is just so with all that you have, if he takes it? Oh, yes! why should he not take it? If I were to go about my house, and take down an ornament or anything from the walls, would anybody say a word to me? Suppose my dear wife should say to the servant, "Where has that picture gone?" and the maid replied, "Oh, the master took it!" Would she find fault? Oh, no! If it had been a servant who took it down, or a stranger who removed it, she might have said something; but not when I took it, for it is mine. And surely we will let God be Master in his own house; where we are only the children, he shall take whatever he pleases of all he has lent us for a while. It is easy to stand here and say this; but, brothers and sisters, let us try to say it if it should ever come to us as a matter of fact that the Lord who gave should also take away. I think Job did well to call attention to this blessed truth, that the hand of God is everywhere at work, whether in giving or in taking away; I do not know anything that tends more to reconcile us to our present sorrows, and losses, and crosses, than to feel, "God has done it all. Wicked men were the agents, but still God himself has done it. There is a great mystery about it which I cannot clear up, and I do not want to clear it up. God has done it, and that is enough for me. 'The Lord gave, and the Lord hath taken away.'" IV. Job's last comfort lay in this truth, that GOD IS WORTHY TO BE BLESSED IN THINGS: "Blessed be the name of the Lord." Dear friends, let us never rob God of his praise, however dark the day is. It is a funeral day, perhaps; but should not God be praised, when there is a funeral, as well as when there is a wedding? "Oh, but I have lost everything!" And is this one of the days when there is no praise due to God? Most of you know that the Queen's taxes must be paid; and our great's revenue has the first claim upon us. Let us not rob our King of the revenue of his praise. "From the rising of the sun unto the going down of the same, the Lord's name is to be praised." "Oh, but I have lost a child!" Yes, but God is to be praised. "But I have lost my mother." Yes, but God is to be praised "I have a bad headache." Yes, but God is to be praised. One said to me, one evening, "We should have family prayer, my dear sir, but it is rather late; do you feel too tired to conduct it?" "No," I said, "I never was too tired yet to pray with my brethren, and I hope I never shall be." If it is the middle of the night, let us not go to bed without prayer and praise, for we must not rob God of his glory. "There is a mob in the street," but we must not rob God of his glory. "Our goods are getting cheaper and cheaper, and we shall be ruined in the market," but let us not rob God of his glory. "There is going to be, I do not know what, happening by-and-by." Yes, but we must not rob God of his glory. "Blessed be the name of the Lord." Job means that the Lord is to be blessed both for giving and taking. "The Lord gave," blessed be his name. "The Lord hath taken away," blessed be his name. Surely it has not come to this among God's people, that he must do as we like, or else we will not praise him. If he does not please us every day, and give way to our whims, and gratify our tastes, then we will not praise him. "Oh, but I do not understand his dealings," says one. And are you really such a stranger to God, and is God such a stranger to you, that, unless he enters into explanations, you are afraid that he is not dealing fairly with you? O sir, have you known the Lord for twenty years, and cannot you praise him for everything? Brethren, some of us have known him forty years now, perhaps some of you have known the Lord for fifty years; are you always wanting to have chapter, and verse, and explanations from him before you will praise him? No, no, I hope we have gone far beyond that stage. God is, however, specially to be praised by us whenever we are moved by the devil! to curse. Satan had said to the Lord concerning Job, "Put forth thine hand now, and touch all that he hash, and he will curse thee to thy face;" and it seemed as if God had hinted to his servant that this was what the devil was aiming at. "Then," said Job, "I will bless him." His wife suggested afterwards that he should curse God, but he would do no such thing, he would bless him. It is usually a wise thing to do the very opposite to what the evil one suggests to you. If he says, "Curse," do you bless. Remember the story of a man who was going to give a pound to some charitable institution. The devil said, "No, you cannot afford it." "Then," said the man, "I will give two pounds; I will not be dictated to in this way." Satan exclaimed, "You are a fanatic." The man replied, "I will give four pounds." "Ah!" said Satan, "what will your wife say when you go home, and tell her that you have given away four pounds?" "Well," said the man, "I will give eight pounds now; and if you do not mind what you are at, you will tempt me to give sixteen." So the devil was obliged to stop, because the more he tempted him, the more he went the other way. So let it be with us. If the devil would drive us to curse God, let us bless him all the more, and Satan will be wise enough to leave off tempting when he finds that, the more he attempts to drive us, the more we go in the opposite direction. This is all meant to be sweet, cheery talk to suffering saints; how I wish that everybody here had an interest in it! What will some of you do, what are some of you doing, now that you have lost all, wife dead, children dead, and you are growing old, yet you are without God? O you poor rich people, who have no interest in God, your money must burn your souls! But you poor, poor, poor people, who have not anything here, and have no hope hereafter, how sad is your case! May God of his rich mercy, give you even a little common-sense, for, surely, common-sense would drive you to him! Sometimes, in distributing temporal relief, we meet with persons who have been out of work, and full of trouble, and have not had bread to eat, and we say to them, "Did you ever cry to God for help?" "No, sir, we never prayed in all our life." What are you at? Here is a child, crawling about a house, shivering for want of bread and clothes. "Did you never ask your father for anything?" "No, never." Come, friend, did God make you, or did you grow without him? Did God create you? If he made you, he will have respect unto the work of his hands. Go and try him, even on that low ground. Go and seek his face even as his creature, and see whether he does not help you. O unbelief, to what madness dost thou go, that even when men are driven to starvation, they will not turn to God! O Spirit of God bless the sons of men! Even through their fears, and sorrows, and losses, bless them, and bring them in penitence to the Savior's feet, for his dear name's sake! Amen.

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Bibliographical Information
Spurgeon, Charle Haddon. "Commentary on Job 1". "Spurgeon's Verse Expositions of the Bible". https://www.studylight.org/commentaries/eng/spe/job-1.html. 2011.