Verse-by-Verse Bible Commentary
Job 5:26

Clarke's Commentary

Verse Job 5:26. Thou shalt come to thy grave — Thou shalt not die before thy time; thou shalt depart from life like a full-fed guest; happy in what thou hast known, and in what thou hast enjoyed.

Like as a shock of corn — Thou shalt completely run through the round of the spring, summer, autumn, and winter of life; and thou shalt be buried like a wholesome seed in the earth; from which thou shalt again rise up into an eternal spring!

Bridgeway Bible Commentary

Eliphaz speaks (4:1-5:27)

The first of the three friends to speak is Eliphaz, who is probably the oldest of the three. He is also the least severe in the accusations brought against Job (4:1-2). He begins by noting that in the past Job comforted others in their troubles, but now that he has troubles himself, his faith has failed. If Job truly honoured God and was upright in his ways, there would be no need for this despondency (3-6). The person who is innocent, argues Eliphaz, need not fear suffering or death. Such calamities are God’s judgment on wrongdoing, and not even the strongest or most defiant person can withstand his judgment (7-11).
Eliphaz now tells of a hair-raising vision he saw one night (12-16). (It becomes clear, as we read Eliphaz’s speeches, that this vision has become for him a standard by which he judges others.) The main point that Eliphaz learnt from his vision was that no person can be righteous before God. If angels, who live in the heavenly realm, are imperfect, how much more imperfect must human beings be who live on the earth (17-19). Their brief lives comes to an inglorious end, like a tent that collapses when its cords are cut (20-21).
According to Eliphaz, it is useless for Job to expect the angels to support his protest against God’s laws (5:1). The person who rebels against God in such bitterness is a fool and will only get himself into more trouble. His house may be destroyed, his sons convicted of lawbreaking, or his fields plundered by raiders (2-5). For Eliphaz, this shows that suffering does not spring up by itself. Suffering is caused by a person’s sin, just as sparks are caused by a fire (6-7).
In summary, Eliphaz’s suggestion is that if he were in Job’s position he would stop complaining and leave the whole matter in God’s hands, for he has infinite wisdom and power (8-10). God blesses the humble and the needy, though he opposes those who think they are clever (11-16). The sufferings God uses to punish and correct people are likened to wounds. He will heal the wounds of those who submit to him (17-18). He will then bless them with protection from famine and from enemies (19-22); wild beasts will not destroy their flocks or herds (23-24); their families will multiply, and they will die contented in old age (25-26). Such is Eliphaz’s advice, based on much research, and he suggests that Job accept it (27).

Coffman's Commentaries on the Bible

CONCLUSION OF ELIPHAZ’ FIRST SPEECH

“Behold, happy is the man whom God correcteth: Therefore despise not thou the chastening of the Almighty. For he taketh sore, and bindeth up; He woundeth, and his hands make whole. He will deliver thee in six troubles; Yea, in seven there shall no evil touch thee. In famine he will redeem thee from death; And in war from the power of the sword. Thou shalt be hid from the scourge of the tongue; Neither shalt thou be afraid of destruction when it cometh. At destruction and dearth thou shalt laugh; Neither shalt thou be afraid of the beasts of the earth. For thou shalt be in league with the beasts of the field; And the beasts of the field shall be in league with thee. And thou shalt know that thy tent is in peace; And thou shalt visit thy fold, and shalt miss nothing. Thou shalt know also that thy seed shall be great, And thine offspring as the grass of the earth. Thou shalt come to thy grave in a full age, Like a shock of grain cometh in its season. Lo this, we have searched it, so it is; Hear it, and know thou it for thy good.”

“Despise not thou the chastening of the Almighty” “It is true, of course, that God chastens those whom he loves; but it is not true that we can know every time one suffers that he is being chastened of the Lord.”R. B. Sweet Publishing Company, op. cit., p. 20.

One of the most offensive elements of Eliphaz’ ineffective and futile efforts to comfort Job was his conceited assumption that he knew all the answers. How often must all of us ministers of the gospel have fallen into the same error! “Eliphaz had not yet learned that reverent humility exhibited by the apostle Paul in his words, `We now see through a glass darkly, but then face to face.’ How often must we find a place for this confession in our religious thinking”!The New Bible Commentary, Revised, p. 426.

In the last few verses of this chapter, Eliphaz enumerates all of the blessings that may come to Job, if only he will confess his wickedness and ask God to help. Perhaps the most tasteless and tactless blunder of all is that which he stated in Job 5:25.

“Thy seed shall be great, and thine offspring as the grass of the earth” Imagine saying that to a man whose children have all been killed in a tragic accident! To say to a man in the clutches of a mortal illness that he shall attain to a ripe old age, and that his children shall multiply as the grass (when, as a matter of fact, his children were all dead) was an almost unforgivable insult. “Oh yes, it actually came to pass, but that did not altar the situation. Here, as elsewhere, Eliphaz was not speaking that `which was right’ (Job 42:7). His overconfident and arrogant conclusion (Job 5:27) did not comfort Job, but only added to his irritation.”Layman’s Bible Commentary, op. cit., p. 72. “What Job needed here was love and understanding, not theological doctrine and criticism.”R. B. Sweet Publishing Company, op. cit., p. 19.

Barnes' Notes on the Whole Bible

Thou shalt come to thy grave in full age - That is, thou shalt have long life; thou shalt not be cut down prematurely, nor by any sudden calamity. It is to be remembered that long life was regarded as an eminent blessing in ancient times; see the notes at Isaiah 65:22.

Like as a shock of corn cometh in in his season - Margin, “ascendeth.” As a sheaf of grain is harvested when it is fully ripe. This is a beautiful comparison, and the meaning is obvious. He would not be cut off before his plans were fully matured; before the fruits of righteousness had ripened in his life. He would be taken away when he was ripe for heaven - as the yellow grain is for the harvest. Grain is not cut down when it is green; and the meaning of Eliphaz is, that it is as desirable that man should live to a good old age before he is gathered to his fathers, as it is that grain should be suffered to stand until it is fully ripe.

Smith's Bible Commentary

Call now ( Job 5:1 ),

Eliphaz is saying to Job.

if there be any that will answer you; and to which of the saints will thou turn? ( Job 5:1 )

Now it would seem that maybe in those days there were those who... they had already developed saints that they were turning to in trouble. Which saint do you have for boils, you know?

For wrath killeth the foolish, and envy slayeth the silly. I have seen the foolish taking root: but suddenly I cursed his habitation. His children are far from safety, and they are crushed in the gate, neither is there any to deliver them ( Job 5:2-4 ).

Now he's accusing Job of foolishness and silliness and all of this because, you see, Job's children were crushed when the house fell. So he said, "I've seen the foolish and all. Their children are crushed in the gate and all."

Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance ( Job 5:5 ).

The Sabaeans and the Chaldeans had come in and stolen everything that Job had; so this is all...he's trying to make it all applicable to Job. "This is what's happened to you. You're the foolish one and you had taken root, but suddenly you're cursed and all."

Although affliction comes not forth of the dust, neither doth trouble spring out of the ground; Yet man is born unto trouble, as the sparks fly upward ( Job 5:6-7 ).

Now that's a great philosophy for life, isn't it? "Man, you were born for trouble, as the sparks fly upward." But unfortunately, such is the case.

I would seek unto God ( Job 5:8 ),

Now he's advising Job. "I would seek unto God."

and unto God would I commit my cause: Which doeth great things and unsearchable; marvellous things without number: Who giveth rain upon the earth, and sendeth waters upon the fields: To set up on high those that be low; that those which mourn may be exalted to safety. He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise. He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong. They meet with darkness in the daytime, and grope in the noonday as in the night. But he saves the poor from the sword, from their mouth, and from the hand of the mighty. So the poor hath hope, and iniquity stoppeth her mouth. Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty ( Job 5:8-17 ):

Now Solomon, no doubt, was familiar with Job, because in his advice to his son, he said, "My son, despise not the chastening of the Lord, neither be thou weary with His correction" ( Proverbs 3:11 ). And of course, Paul picked it up in the New Testament, or whoever wrote the book of Hebrews, and my assumption is that it was Paul. But whoever wrote the book of Hebrews, picks it up in the book of Hebrews and again says, "My son, despise not the chastening of the Lord" ( Hebrews 12:5 ). And happy is everyone who is scourged by Him. So, here in Job, Eliphaz first of all says, "Hey, don't despise God's chastening. Happy is the man whom God corrects." Don't despise the chastening of the Almighty.

For he makes sore, and bindeth up: he woundeth, and his hands make whole. He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee ( Job 5:18-19 ).

Now he really doesn't give us the seven. He speaks of the couple here. Couple things, well, three things at least. God will spare you in the time of famine.

In famine he will redeem thee from death: and in war from the power of the sword. Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh ( Job 5:20-21 ).

And so there are four of the seven. He doesn't give us the other three. He comes back now to destruction and famine.

thou shalt laugh: neither shalt thou be afraid of the beasts of the eaRuth ( Job 5:22 ).

That's five.

For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee. And thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin. Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth. Thou shalt come to thy grave in a full age, like as a shock of corn cometh in its season. Lo this, we have searched it, so it is; hear it, and know it for your own good ( Job 5:23-27 ).

So here's the way it is, Job. This is the way the cows eats its cabbage, you know. So listen to me. It's for your own good, man. Just get right with God.

"

Dr. Constable's Expository Notes

Eliphaz’s reminder of God’s blessings 5:17-27

Eliphaz concluded his speech by urging Job to repent of his sin. Since God was good, He would then bless Job, who could then die prosperous and happy (cf. Deuteronomy 32:39).

"Unfortunately, and obviously without realizing it, Eliphaz sides with the Satan against God in offering this counsel, for he seeks to motivate Job to serve God for the benefits that piety brings." [Note: Hartley, p. 129.]

Eliphaz’s final statement reveals smug self-satisfaction (Job 5:27).

In this speech, Eliphaz said that Job’s suffering was a result of his sin. He asserted that sin is part of the human condition and that it brings retribution and discipline from God. He also called on Job to repent, with the promise that God would then bless him. However, he falsely assumed that Job had deliberately rebelled against God.

We should learn from this speech not to judge another person’s relationship with God by what they may be experiencing, be it adversity or tranquillity.

Gill's Exposition of the Whole Bible

Thou shalt come to [thy] grave in a full age,.... Or, "go into thy grave" o, which is represented as a house to enter into and dwell in; and so the wise man calls it man's long home, and Job his house, and which is appointed for all living, Ecclesiastes 12:5; for all men must die, and so come to the grave, good men as well as bad, the righteous and the wicked: this is not to be understood literally, for the dead cannot go or come to their graves, but are carried thither, as Stephen was, and all are; but it denotes their willingness to die, who choose to be absent from the body, that they may be present with the Lord, and are desirous to depart this world, and be with him, as the Apostle Paul was; and therefore cheerfully give up the ghost, and resign their souls into the hands of Christ, desiring him to receive them; and rejoice when they observe the grave is near, and ready for them; while others have their souls demanded and required of them, and are forced to death and the grave against their wills, and are driven away in their wickedness: now this, with respect to good men, is said to be "in a full age", not "in abundance", as the Vulgate Latin version, in an abundance or fulness of wealth and honour, and with great pomp and splendour, which is not the case of all good men, but of very few; nor in the full time which God has determined and appointed men should live, which may be called "the fulness of time"; for in this every man comes to the grave, good and bad, young and old; no man dies before or lives beyond it, see Job 14:5 but in the full age of men or the common term of man's life; the highest which he usually attains unto, which is threescore years and ten, and at most fourscore,

Psalms 90:10; and such who die before this are said to die before their time, the usual term of life; who die before the midst of this, are said not to live out half their days, Ecclesiastes 7:17; but he that arrives to this dies in a good old age, and has filled up his days, which men, at most, ordinarily live: Mr. Broughton renders it, "in lusty old age", enjoying great health, strength, and vigour; and so Nachmanides takes the word to be compounded of כ, "as", and לח, "moist", lively, strong, and lusty; as if the sense was, that Job should die indeed in old age, but, when old, be as hearty as a young man in his full strength, and whose bones are moistened with marrow; as was the case of Moses, whose eyes were not dim, nor his natural force or radical moisture abated, Deuteronomy 34:7; but the word denotes extreme decrepit old age p, coming from the root in the Arabic language, which signifies to be of an austere, rugged, wrinkled, contracted countenance q, which is usually the case of old men: now this is to be understood, not as if every good than arrives to such an age, or that none but good men do; for certain it is, that some good persons, as Abijah, die in their youth, and many wicked men live to a great age, see Ecclesiastes 7:15; but Eliphaz here speaks suitably to the legal dispensation under which he was, in which temporal blessings were promised to good men, as shadows of spiritual things, and this of long life was a principal one, see Psalms 91:16; this is illustrated by the following simile:

like as a shock of corn cometh in in his season; there is a very great resemblance between ripe corn and old age; corn, when it is in its full ear, and ripe, its ears will hang down; the stalks, being dry and withered, are weak, and not able to bear the weight of them; so old men stoop, their knees bend, the strong men bow themselves, being unable to bear the weight of the body; fields of corn, ripe for the harvest, look white, and so the hairs of a man's head in old age; the almond tree flourishes, which, when in full bloom, is a lively emblem of the hoary head: and there is a great likeness between ripe corn, and shocks and sheaves of it, and a good old man; a good man is comparable to a corn of wheat that falls into the ground, to which Christ compares himself,

John 12:24; and to wheat the compares his saints, Matthew 13:30; for their choiceness, excellency, purity, and solidity; and these, like a corn of wheat, grow up gradually in grace, in spiritual light, knowledge, faith, and experience, and at length come to maturity; the good work is performed and perfected in them, and they come to the measure of the stature of the fulness of Christ; and then they are cut down with the scythe or sickle of death, which is the proper time, like corn "in his season"; which, if cut before it is ripe, would not be fit for use, and, if it stood longer, would shed and come to nothing: and then, as corn, when cut down and reaped, is put up in shocks and sheaves, which are lifted up from the earth, and made to "ascend", as the word r signifies, and are laid in carts and wagons, and carried home with expressions of joy, (hence we read of the joy of harvest,) and are laid up in the barn or granary; so the saints are carried by angels, the reapers, into Abraham's bosom, as Lazarus was, into heaven, and as all the elect will be gathered by the angels at the harvest, the end of the world; attended with their shouts and acclamations, and with expressions of joy from Gospel ministers, who now go forth bearing the precious seed of the word, and sow it in tears, but then shall return with joy, bringing their sheaves with them, see Matthew 13:30.

o תבוא-אלי קבר "ingredieris in sepulchrum", Pagninus, Montanus, Mercerus, Drusius, Michaelis; "intrabis ad tumulum", Schultens. p בכלח "in summa senectute", Michaelis; "in decrepita senectue", Schultens. q p. 232. "austero et tetrico (corrugato) vultu fuit", Golius, col. 2057. Castell. col. 1733. So Hinckelman. Praefat. ad Alcoran. p. 29. Hottinger. Smegina Oriental. l. 1. c. 7. p. 162. Thesaur. Philolog. l. 2. c. 1. p. 507, 508. r כעלות "sicut ascendere", Montanus, Bolducius, Schmidt, Michaelis; "sicut ascendit", Pagninus, Mercerus.

Henry's Complete Commentary on the Bible

      17 Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty:   18 For he maketh sore, and bindeth up: he woundeth, and his hands make whole.   19 He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee.   20 In famine he shall redeem thee from death: and in war from the power of the sword.   21 Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh.   22 At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth.   23 For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee.   24 And thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin.   25 Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth.   26 Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season.   27 Lo this, we have searched it, so it is; hear it, and know thou it for thy good.

      Eliphaz, in this concluding paragraph of his discourse, gives Job (what he himself knew not how to take) a comfortable prospect of the issue of his afflictions, if he did but recover his temper and accommodate himself to them. Observe,

      I. The seasonable word of caution and exhortation that he gives him (Job 5:17; Job 5:17): "Despise not thou the chastening of the Almighty. Call it a chastening, which comes from the father's love and is designed for the child's good. Call it the chastening of the Almighty, with whom it is madness to contend, to whom it is wisdom and duty to submit, and who will be a God all-sufficient (for so the word signifies) to all those that trust in him. Do not despise it;" it is a copious word in the original. 1. "Be not averse to it. Let grace conquer the antipathy which nature has to suffering, and reconcile thyself to the will of God in it." We need the rod and we deserve it; and therefore we ought not to think it either strange or hard if we feel the smart of it. Let not the heart rise against a bitter pill or potion, when it is prescribed for our good. 2. "Do not think ill of it; do not put it from thee (as that which is either hurtful or at least not useful, which there is not occasion for nor advantage by) only because for the present it is not joyous, but grievous." We must never scorn to stoop to God, nor think it a thing below us to come under his discipline, but reckon, on the contrary, that God really magnifies man when he thus visits and tries him,Job 7:17; Job 7:18. 3. "Do not overlook and disregard it, as if it were only a chance, and the production of second causes, but take great notice of it as the voice of God and a messenger from heaven." More is implied than is expressed: "Reverence the chastening of the Lord; have a humble awful regard to this correcting hand, and tremble when the lion roars, Amos 3:8. Submit to the chastening, and study to answer the call, to answer the end of it, and then you reverence it." When God by an affliction draws upon us for some of the effects he has entrusted us with we must honour his bill by accepting it, and subscribing it, resigning him his own when he calls for it.

      II. The comfortable words of encouragement which he gives him thus to accommodate himself to his condition, and (as he himself had expressed it) to receive evil at the hand of God, and not despise it as a gift not worth the accepting.

      1. If his affliction was thus borne, (1.) The nature and property of it would be altered. Though it looked like a man's misery, it would really be his bliss: Happy is the man whom God correcteth if he make but a due improvement of the correction. A good man is happy though he be afflicted, for, whatever he has lost, he has not lost his enjoyment of God nor his title to heaven. Nay, he is happy because he is afflicted; correction is an evidence of his sonship and a means of his sanctification; it mortifies his corruptions, weans his heart from the world, draws him nearer to God, brings him to his Bible, brings him to his knees, works him for, and so is working for him, a far more exceeding and eternal weight of glory. Happy therefore is the man whom God correcteth,James 1:12. (2.) The issue and consequence of it would be very good, Job 5:18; Job 5:18. [1.] Though he makes sore the body with sore boils, the mind with sad thoughts, yet he binds up at the same time, as the skilful tender surgeon binds up the wounds he had occasion to make with his incision-knife. When God makes sores by the rebukes of his providence he binds up by the consolations of his Spirit, which oftentimes abound most as afflictions do abound, and counterbalance them, to the unspeakable satisfaction of the patient sufferers. [2.] Though he wounds, yet his hands make whole in due time; as he supports his people, and makes them easy under their afflictions, so in due time he delivers them, and makes a way for them to escape. All is well again; and he comforts them according to the time wherein he afflicted them. God's usual method is first to wound and then to heal, first to convince and then to comfort, first to humble and then to exalt; and (as Mr. Caryl observes) he never makes a wound too great, too deep, for his own cure. Una eademque manus vulnus opemque tulit--The hand that inflicts the wound applies the cure. God tears the wicked and goes away; let those heal that will, if they can (Hosea 5:14); but the humble and penitent may say, He has torn and he will heal us,Hosea 6:1. This is general, but,

      2. In the Job 5:19-27 Eliphaz addresses himself directly to Job, and gives him many precious promises of great and kind things which God would do for him if he did but humble himself under his hand. Though then they had no Bibles that we know of, yet Eliphaz had sufficient warrant to give Job these assurances, from the general discoveries God had made of his good will to his people. And, though in every thing which Job's friends said they were not directed by the Spirit of God (for they spoke both of God and Job some things that were not right), yet the general doctrines they laid down expressed the pious sense of the patriarchal age, and as St. Paul quoted Job 5:13; 1 Corinthians 1:19 for canonical scripture, and as the command Job 5:17; Hebrews 12:5 is no doubt binding on us, so these promises here may be, and must be, received and applied as divine promises, and we may through patience and comfort of this part of scripture have hope. Let us therefore give diligence to make sure our interest in these promises, and then view the particulars of them and take the comfort of them.

      (1.) It is here promised that as afflictions and troubles recur supports and deliverances shall be graciously repeated, be it ever so often: In six troubles he shall be ready to deliver thee; yea, and in seven,Job 5:19; Job 5:19. This intimates that,as long as we are here in this world, we must expect a succession of troubles, that the clouds will return after the rain. After six troubles may come a seventh; after many, look for more; but out of them all will God deliver those that are his, 2 Timothy 3:11; Psalms 34:19. Former deliverances are not, as among men, excuses from further deliverances, but earnests of them, Proverbs 19:19.

      (2.) That, whatever troubles good men may be in, there shall no evil touch them; they shall do them no real harm; the malignity of them, the sting, shall be taken out; they may hiss, but they cannot hurt, Psalms 91:10. The evil one toucheth not God's children, 1 John 5:18. Being kept from sin, they are kept from the evil of every trouble.

      (3.) That, when desolating judgments are abroad, they shall be taken under special protection, Job 5:20; Job 5:20. Do many perish about them for want of the necessary supports of life? They shall be supplied. "In famine he shall redeem thee from death; whatever becomes of others, thou shalt be kept alive,Psalms 33:19. Verily, thou shalt be fed, nay, even in the days of famine thou shalt be satisfied,Psalms 37:3; Psalms 37:19. In time of war, when thousands fall on the right and left hand, he shall redeem thee from the power of the sword. If God please, it shall not touch thee; or if it wound thee, if it kill thee, it shall not hurt thee; it can but kill the body, nor has it power to do that unless it be given from above."

      (4.) That, whatever is maliciously said against them, it shall not affect them to do them any hurt, Job 5:21; Job 5:21. "Thou shalt not only be protected from the killing sword of war, but shalt be hidden from the scourge of the tongue, which, like a scourge, is vexing and painful, though not mortal." The best men, and the most inoffensive, cannot, even in their innocency, secure themselves from calumny, reproach, and false accusation. From these a man cannot hide himself, but God can hide him, so that the most malicious slanders shall be so little heeded by him as not to disturb his peace, and so little heeded by others as not to blemish his reputation: and the remainder of wrath God can and does restrain, for it is owing to the hold he has of the consciences of bad men that the scourge of the tongue is not the ruin of all the comforts of good men in this world.

      (5.) That they shall have a holy security and serenity of mind, arising from their hope and confidence in God, even in the worst of times. When dangers are most threatening they shall be easy, believing themselves safe; and they shall not be afraid of destruction, no, not when they see it coming (Job 5:21; Job 5:21), nor of the beasts of the field when they set upon them, nor of men as cruel as beasts; nay, at destruction and famine thou shalt laugh (Job 5:22; Job 5:22), not so as to despise any of God's chastenings or make a jest of his judgments, but so as to triumph in God, in his power and goodness, and therein to triumph over the world and all its grievances, to be not only easy, but cheerful and joyful, in tribulation. Blessed Paul laughed at destruction when he said, O death! where is thy sting? when, in the name of all the saints, he defied all the calamities of this present time to separate us from the love of God, concluding that in all these things we are more than conquerors,Romans 8:35-39, c. See Isaiah 37:22.

      (6.) That, being at peace with God, there shall be a covenant of friendship between them and the whole creation, Job 5:23; Job 5:23. "When thou walkest over thy grounds thou shalt not need to fear stumbling, for thou shalt be at league with the stones of the field, not to dash thy foot against any of them, nor shalt thou be in danger from the beasts of the field, for they shall all be at peace with thee;" compare Hosea 2:18, I will make a covenant for them with the beasts of the field. This implies that while man is at enmity with his Maker the inferior creatures are at war with him; but tranquillus Deus tranquillat omnia--a reconciled God reconciles all things. Our covenant with God is a covenant with all the creatures that they shall do us no hurt but be ready to serve us and do us good.

      (7.) That their houses and families shall be comfortable to them, Job 5:24; Job 5:24. Peace and piety in the family will make it so. "Thou shalt know and be assured that thy tabernacle is and shall be in peace; thou mayest be confident both of its present and its future prosperity." That peace is thy tabernacle (so the word is); peace is the house in which those dwell who dwell in God, and are at home in him. "Thou shalt visit" (that is, enquire into the affairs of) "thy habitation, and take a review of them, and shalt not sin." [1.] God will provide a settlement for his people, mean perhaps and movable, a cottage, a tabernacle, but a fixed and quiet habitation. "Thou shalt not sin," or wander; that is, as some understand it, "thou shalt not be a fugitive and a vagabond" (Cain's curse), "but shalt dwell in the land, and verily, not uncertainly as vagrants, shalt thou be fed." [2.] Their families shall be taken under the special protection of the divine Providence, and shall prosper as far as is for their good. [3.] They shall be assured of peace, and of the continuance and entail of it. "Thou shalt know, to thy unspeakable satisfaction, that peace is sure to thee and thine, having the word of God for it." Providence may change, but the promise cannot. [4.] They shall have wisdom to govern their families aright, to order their affairs with discretion, and to look well to the ways of their household, which is here called visiting their habitation. Masters of families must not be strangers at home, but must have a watchful eye over what they have and what their servants do. [5.] They shall have grace to manage the concerns of their families after a godly sort, and not to sin in the management of them. They shall call their servants to account without passion, pride, covetousness, worldliness, or the like; they shall look into their affairs without discontent at what is or distrust of what shall be. Family piety crowns family peace and prosperity. The greatest blessing, both in our employments and in our enjoyments, is to be kept from sin in them. When we are abroad it is comfortable to hear that our tabernacle is in peace; and when we return home it is comfortable to visit our habitation with satisfaction in our success, that we have not failed in our business, and with a good conscience, that we have not offended God.

      (8.) That their posterity shall be numerous and prosperous. Job had lost all his children; "but," says Eliphaz, "if thou return to God, he will again build up thy family, and thy seed shall be many and as great as ever, and thy offspring increasing and flourishing as the grass of the earth (Job 5:25; Job 5:25), and thou shalt know it." God has blessings in store for the seed of the faithful, which they shall have if they do not stand in their own light and forfeit them by their folly. It is a comfort to parents to see the prosperity, especially the spiritual prosperity, of their children; if they are truly good, they are truly great, how small a figure soever they may make in the world.

      (9.) That their death shall be seasonable, and they shall finish their course, at length, with joy and honour, Job 5:26; Job 5:26. It is a great mercy, [1.] To live to a full age, and not to have the number of our months cut off in the midst. If the providence of God do not give us long life, yet, if the grace of God give us to be satisfied with the time allotted us, we may be said to come to a full age. That man lives long enough that has done his work and is fit for another world. [2.] To be willing to die, to come cheerfully to the grave, and not to be forced thither, as he whose soul was required of him. [3.] To die seasonably, as the corn is cut and housed when it is fully ripe; not till then, but then not suffered to stand a day longer, lest it shed. Our times are in God's hand; it is well they are so, for he will take care that those who are his shall die in the best time: however their death may seem to us untimely, it will be found not unseasonable.

      3. In the Job 5:27 he recommends these promises to Job, (1.) As faithful sayings, which he might be confident of the truth of: "Lo, this we have searched, and so it is. We have indeed received these things by tradition from our fathers, but we have not taken them upon trust; we have carefully searched them, have compared spiritual things with spiritual, have diligently studied them, and been confirmed in our belief of them from our own observation and experience; and we are all of a mind that so it is." Truth is a treasure that is well worth digging for, diving for; and then we shall know both how to value it ourselves and how to communicate it to others when we have taken pains in searching for it. (2.) As well worthy of all acceptation, which he might improve to his great advantage: Hear it, and know thou it for thy good. It is not enough to hear and know the truth, but we must improve it, and be made wiser and better by it, receive the impressions of it, and submit to the commanding power of it. Know it for thyself (so the word is), with application to thyself, and thy own case; not only "This is true," but "this is true concerning me." That which we thus hear and know for ourselves we hear and know for our good, as we are nourished by the meat which we digest. That is indeed a good sermon to us which does us good.

Spurgeon's Verse Expositions of the Bible

The Death of the Christian

September 9, 1855 by C. H. SPURGEON (1834-1892)

"Thou shalt come to thy grave in a full age, like as a shock of corn cometh in his season." Job 5:26 .

We do not believe all that Job's friends said. They spoke very often as uninspired men, for we find them saying many things that are not true; and if we read the book of Job through, we might say with regard to them, "miserable comforters are ye all," for they did not speak concerning God's servant, Job, the thing that was right. But, nevertheless, they gave utterance to many holy and pious sentences, which are well worthy of regard, as having come from the lips of three men distinguished in their age for their learning, talent, and ability; three grey-headed sires, who from experience were able to speak what they knew. Their mistakes are not to be wondered at, because they had not then that clear, bright, shining light, which we enjoy in these modern times. They had few opportunities to meet together; there were but few prophets in those days who taught them the things of the kingdom. We only marvel that without the light of the gospel revelation they were able to discover so much of the truth as they did. However I must make a remark concerning this chapter, that I cannot but regard it as being in the main, not so much the utterance of the man who here speaks Eliphaz the Temanite but the very word of God; not so much the simple saying of the unwise comforter who upbraided Job, as the speech of the great Comforter who consoles his people, and who only utters the thing that is right. The opinion is justified by the fact that this chapter is quoted by the apostle Paul. Eliphaz says, in the 13th verse, "He taketh the wise in their own craftiness." And we find the apostle Paul in the Corinthians, saying, "As it is written, he taketh the wise in their own craftiness;" thus giving sanction to this passage as having been inspired of God, at all events as being most certainly truthful. Most certainly the experience of such a man as Eliphaz is worthy of much regard: and when speaking of the general condition of God's people, that they are hid from the scourge of the tongue, "that they are not afraid of destruction when it cometh," that they laugh at destruction and famine, and so on, we may accept his words as being proven by experience, and authenticated by inspiration. "Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season." Here is a very beautiful comparison, the comparison of the aged Christian for that I take it lies on the surface of the text to a shock of corn. Go into the harvest field, and you shall see how much the wheat reminds you of the aged believer. How much anxiety has been expended on that field! When the seed first sprung up the farmer dreaded lest the worm should bite the tender shoots, and the blade should be devoured, or lest some sharp frost should consume the infant plant and cause it to wither and die. And, then, month after month, as the seasons came, how did he anxiously look towards heaven and long that the rains might come, or that the genial sunshine might pour out its vivifying floods of light upon the field. When it has come to somewhat of maturity, how greatly has he feared lest the mildew and blast should shrivel up the precious ears. It stands in the fields now, and in some respects he is freed from his anxiety. The months of his travail are over. He has waited patiently for the precious fruits of the soil, but now they are there. And so with the grey-headed man. How many years of anxiety have been expended upon him! In his youth how likely did it seem that he might be smitten down by death, and yet he has passed safely through youth, manhood, and age. What varied accidents have been warded from him! How has the shield of the Providential Keeper been over his head to keep him from the shafts of the pestilence, or from the heavy hand of accident that might have smitten his life! How many anxieties has he had himself! How many troubles has he passed through! Look upon the hoary-headed veteran! Mark the scars that troubles have inflicted upon his forehead! And see, deep written in his breast, the dark mementos of the sharp struggles and trials he has endured! And now his anxieties are somewhat over; he is come very nearly to the haven of rest. A few short years of trial and trouble shall land him on fair Canaan's coast, and we look upon him with the same pleasure that the farmer regards the wheat, because the anxiety is over and the time of rest is now approaching. Mark how weak the stem has become! how every wind shakes it to and fro; it is withered and dried! See how the head hangs down to earth, as if it were about to kiss the dust, and show whence it had its origin! So, mark you the aged man; tottering are his steps, "they that look out of the windows are darkened, the grinders cease because they are few, and the grasshopper has become a burden." Yet even in that weakness there is glory. It is not the weakness of the tender blade, it is the weakness of the full ripe corn, it is a weakness that shows its maturity, it is a weakness that gilds it with glory. Even as the colour of the wheat is golden, so that it looks more beauteous than when the greenness of its verdure is on it, so the grey-headed man has a crown of glory on his head. He is glorious in his weakness, more than the young man in his strength, or the maiden in her beauty. Is not a shock of corn a beautiful picture of the state of man, moreover, because very soon it must be taken home? The reaper is coming. Even now I hear the sickle sharpening. The reaper hath well edged it, and he shall soon cut the corn down. See! he is coming across the field to reap his harvest; and then, by-and-bye, it shall be carried into the barn and safely housed, no more subject to blight, or mildew, or insect, or disease. There it shall be secured, where no snow can fall upon it, no winds can molest it. It shall be safe and secure; and joyful shall be the time when harvest home shall be proclaimed, and the shock of corn, fully ripe, shall be carried into the farmer's garner. Such is the aged man. He, too, shall soon be taken home. Death is even now sharpening his sickle, and the angels are getting ready their chariot of gold to bear him up to the skies. The barn is built; the house is provided; soon the great Master shall say, "Bind up the tares in bundles to burn, and gather the wheat into my barn." This morning, we shall consider the death of Christians in general; not of the aged Christian merely, for we shall show you that while this text does seem to bear upon the aged Christian, in reality it speaks with a loud voice to every man who is a believer. "Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season." There are four things we shall mark in the text. First, we shall consider that death is inevitable, because it says, "Thou shalt come." Secondly, that death is acceptable, because it does not read, "I will make thee go to thy grave," but "thou shalt come there." Thirdly, that death is always timely: "Thou shalt come to thy grave in full age." Fourthly, that death to the Christian is always honourable, for the promise declareth to him, "Thou shalt go to thy grave in full age, like as a shock of corn cometh in in his season." I. The first remark, namely, that death, even to the Christian, is INEVITABLE, is very trite, simple and common, and we need scarcely have made it, but we found it necessary, in order to introduce one or two remarks upon it. How hacknied is the thought, that all men must die, and therefore, what can we say upon it? And yet we blush not to repeat it, for while it is a truth so well known, there is none so much forgotten; while we all believe it in the theory and receive it in the brain, how seldom it is impressed on the heart? The sight of death makes us remember it. The tolling of the solemn bell speaks to us of it. We hear the deep-tongued voice of time as the bell tolls the hours and preaches our mortality. But very usually we forget it. Death is inevitable to all. But I wish to make an observation concerning death, and that is, that while it is written, "It is appointed unto all men once to die," yet a time shall come when some Christian men shall not die at all. We know that had Adam never sinned he would not have died, for death is the punishment of sin, and we know that Enoch and Elijah were translated to heaven without dying. Therefore it does seem to follow, that death is not absolutely necessary for a Christian. And, moreover, we are told in Scripture, that there are some who shall be "alive and remain," when Jesus Christ shall come; and the apostle says, "I tell you a mystery we shall not all sleep, but we shall all be changed in a moment, in the twinkling of an eye, at the last trump." There shall be some who shall be found living, of whom the apostle says, "Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord." We know that flesh and blood cannot inherit the kingdom; but it is possible that they may be refined by some spiritual process, which shall preclude the necessity of dissolution. Oh! I have thought of that idea very much, and I have wondered whether it should not be possible that some of us might be in that happy number who shall not see death. Even if we are not, there is something very cheering in the thought: Christ did so conquer death that he not only delivers the lawful captive out of the prison, but he saves a band from the jaws of the monster, and leads them by his den unharmed! He not only resuscitates the dead, and puts new life into those that are slain by the fell scythe, but some he actually takes to heaven by a bye-road. He says to death "Avaunt, thou monster! On these thou shalt never put thy hand! These are chosen men and women, and thy cold fingers shall never freeze the current of their soul. I am taking them straight to heaven without death. I will transport them in their bodies up to heaven without passing through thy gloomy portals, or having been captives in thy dreary land of shades." How glorious is the thought, that Christ has vanquished death; that some men shall not die. But you will say to me, "How can that be? for the body has mortality mingled with its very essence." We are told it is true, by eminent men, that there is a necessity in nature that there should be death, since one animal must prey upon another; and even could all animals be taught to give up their prey, they must feed upon plants, and so devour certain minute insects which had hidden thereon. Death therefore seems to be the law of nature. Be it remembered; that men have already lived far beyond the present allotted term, and it does seem most easy to conceive that the creature, which can subsist a thousand years, could exceed that period. But this objection is not valid, since the saints will not live for ever in this world, but will be removed to a habitation where laws of glory shall supersede laws of nature. II. And now comes a sweet thought, that death to the Christian is always ACCEPTABLE "Thou shalt come to thy grave." Old Caryl makes this remark on this verse "A willingness and a cheerfulness to die. Thou shalt come, thou shalt not be dragged or hurried to thy grave, as it is said of the foolish rich man, Luke 12:0 . This night shall thy soul be taken from thee. But thou shalt come to thy grave, thou shalt die quietly and smilingly, as it were; thou shalt go to thy grave, as it were upon thine own feet, and rather walk than be carried to thy sepulchre." The wicked man, when he dies, is driven to his grave, but the Christian comes to his grave. Let me tell you a parable. Behold two men sat together in the same house: when Death came to each of them. He said to one, "Thou shalt die." The man looked at him tears suffused his eyes, and tremblingly he said, "O Death, I cannot, I will not die." He sought out a physician, and said to him, "I am sick, for Death hath looked upon me. His eyes have paled my cheeks, and I fear I must depart. Physician, there is my wealth, give me health and let me live." The physician took his wealth, but gave him not his health with all his skill. The man changed his physician and tried another, and thought that perhaps he might spin out the thread of life a little longer. But, alas! Death came and said, "I have given thee time to try thy varied excuses, come with me; thou shalt die." And he bound him hand and foot, and made him go to that dark land of shades. As the man went, he clutched at every side post by the way; but Death, with iron hands, still pulled him on. There was not a tree that grew along the way but he tried to grasp it, but Death said, "Come on! thou art my captive, and thou shalt die." And unwillingly as the laggard schoolboy, who goeth slowly to school, so did be trace the road with Death. He did not come to his grave, but Death fetched him to it the grave came to him. But Death said to the other man, "I am come for thee." He smilingly replied, "Ah, Death! I know thee, I have seen thee many a time. I have held communion with thee. Thou art my Master's servant, thou hast come to fetch me home. Go, tell my Master I am ready; whene'er he pleases, Death, I am ready to go with thee." And together they went along the road, and held sweet company. Death said to him, "I have worn these skeleton bones to frighten wicked men; but I am not frightful. I will let thee see myself. The hand that wrote upon Belshazzar's wall was terrible because no man saw anything but the hand; but," said Death. "I will show thee my whole body. Men have only seen my bony hand, and have been terrified." And as they went along, Death ungirded himself to let the Christian see his body and he smiled, for it was the body of an angel. He had wings of cherubs, and a body glorious as Gabriel. The Christian said to him, "Thou art not what I thought thou wast: I will cheerfully go with thee." At last Death touched the believer with his hand it was even as when the mother doth in sport smite her child a moment. The child loves that loving pinch upon the arm, for it is a proof of affection. So did Death put his finger on the man's pulse, and stopped it for a moment, and the Christian found himself by Death's kind finger changed into a spirit; yea, found himself brother to the angels; his body had been etherealized, his soul purified, and he himself was in heaven. You tell me this is only a parable; but let me give you some facts that shall back it up. I will tell you some of the death-bed sayings of dying saints, and show you that, to them, Death has been an agreeable visitant, of whom they were not afraid. You will not disbelieve dying men. It were ill to act the hypocrite's part at such a time. When the play is over men will take off the mask: and so with these men when they came to die they stood out in solemn unclothed reality. First, let me tell you what Dr. Owen said that celebrated prince of Calvinists. While his works are to be found, I am not afraid that men shall lack arguments to defend the Gospel of Free-grace. A friend called to tell Dr. Owen that he had put to press his "Meditations on the Glory of Christ." There was a momentary gleam in his languid eye as he answered, "I am glad to hear it. Oh!" said he, "the long-wished for time has come at last, in which I shall see that glory in another manner than I have ever done, or was capable of doing in this world." But, you may say, this man was a mere theologian, let us hear a poet speak. George Herbert, after some severe struggles, and having requested his wife and nieces, who were weeping in extreme anguish, to leave the room, he committed his will to Mr. Woodnott's care, crying out, "I am ready to die Lord, forsake me not now, my strength faileth; but grant me mercy for the merits of my Lord Jesus. And now, Lord receive my soul." Then he laid himself back and breathed out his life to God. Thus the poet dies. That glorious fancy of his, that might have pictured gloomy things if it had pleased, was only filled with rapturous sight of angels. As he used to say himself, "Methinks I hear the church bells of heaven ringing." And methinks he did hear them when he came near the river Jordan. "But," you will say, "one was a theologian, and the other a poet it might have been all fancy." Now learn what an active man, a missionary, said Brainard. He said, "I am almost in eternity. I long to be there. My work is done. I have done with all my friends. All the world is now nothing to me. Oh, to be in heaven, to praise and glorify God with his holy angels." That is what Brainard said. He who counted all things but loss for the excellency of the knowledge of Jesus Christ, and went among wild untutored Indians to preach the gospel.But it is possible you may say, "These were men of ages gone by." Now, you shall have men of modern times. And first, hear what the great and eminent Scotch preacher, Haldane, said. He raised himself a little, and distinctly repeated these words, " When Christ who is our life shall appear, then we shall appear with him in glory." He was then asked if he thought he was going home. He answered, "Perhaps not quite yet." Mrs. Haldane affectionately said, "Then you will not leave us very soon. He replied with a smile, "To depart and to be with Christ is far better." On being asked if he felt much peace and happiness, he twice repeated, "Exceeding great and precious promises." He then said, "But I must rise." Mrs. Haldane said," You are not able to get up." He smiled, and answered, "I shall be satisfied when I awake with his likeness." She said, "Is that what rising up you meant?" He replied, "Yes, that is the rising I meant. I must rise!" And now, what said Howard the great philanthropist, the man who while possessing true religion, and being the most eminent and distinguished of Christians, would from his plain common sense mode of acting, never be suspected of being a fanatic and an enthusiast? A few days before his death, when the symptoms of his disease began to assume a most alarming appearance, he said to Admiral Priestman, "You endeavour to divert my mind from dwelling on death; but I entertain very different sentiments. Death has no terror for me. I always look forward to it with cheerfulness, if not with pleasure." But perhaps you may say, "We never knew any of these people. We should like to hear of somebody whom we did know." Well, you shall hear of one whom you have heard me affectionately mention. He was not of our denomination, but he was a very prince in Israel I refer to Joseph Irons. Many of you heard the sweet and blessed things that proceeded out of his lips, and will perhaps be able to verify what is said of him. At intervals he repeated short portions of Scripture, and select sentences, such as, "How long, Lord?" "Come, Lord Jesus!" "I long to go home, to be at rest." Seeing his dear wife shedding tears, he said, "Do not weep for me; I am waiting for that far more exceeding and eternal weight of glory." After a pause, to recover his breath, he added, "He that has preserved me thus far, will never leave, or forsake me. Fear not: all is well. Christ is precious. I am going home, for I am a shock of corn fully ripe." Now that is a man you did know, many of you. And it proves the fact that I have asserted, that to a Christian, death is acceptable come when it may. I am sure I can say, with many of my brethren, here, that could I now have the greatest favour conferred on me that mortals could desire, I would ask that I might die. I never wish to have the choice given to me; but to die is the happiest thing man can have, because it is to lose anxiety, it is to slay care, it is to have the peculiar sleep of the beloved. To the Christian, then, death must be acceptable. A Christian has nothing to lose by death. You say he has to lose his friends. I am not so sure of that. Many of you have may more friends in heaven than on earth; some Christians have more dearly beloved ones above than below. You often count your family circle, but do you do as that little girl of whom Wordsworth speaks, when she said, "Master, we are seven." Some of them were dead and gone to heaven, but she would have it that they were all brothers and sisters still. Oh I how many brothers and sisters we have up stairs in the upper room in our Father's house; how many dear ones, linked with us in the ties of relationship, for they are as much our relations now as they were then! Though in the resurrection they neither marry nor are given in marriage, yet in that great world, who has said that the ties of affection shall be severed, so that we shall not even there claim kindred with one another, as well as kindred with Jesus Christ? What have we to lose by death? Come when he may, should we not open the door for him? I would love to feel like that woman who said, when she was dying, "I feel like a door on the latch, ready to be opened to let my Lord in." Is not that a sweet state, to have the house ready, so that it will require no setting in order? When death comes to a wicked man, he finds him moored fast, he snaps his cable, and drives his ship to sea; but when he comes to the Christian, he finds him winding up the anchor, and he says, "When thou hast done thy work, and shipped the anchor, I will take thee home." With sweet breath he blows on him, and the ship is wafted gently to heaven, with no regrets for life, but with angels at the brow, spirits guiding the rudder, sweet songs coming through the cordage, and canvass silvered o'er with light. III. Then thirdly, the Christian's death is always TIMELY "Thou shalt come to thy grave in a full age." "Ah!" says one, "that is not true. Good people do not live longer than others. The most pious man may die in the prime of his youth." But look at my text. It does not say, thou shalt come to thy grave in old age but in a "full age." Well, who knows what a "full age" is? A "full age" is whenever God likes to take his children home. There are some fruits you know that are late in coming to perfection, and we do not think their flavour is good till Christmas, or till they have gone through the frost; while some are fit for table now. All fruit: do not get ripe and mellow at the same season. So with Christians. They are at a "full age" when God chooses to take them home. They are at "full age" if they die at twenty one; they are not more if they live to be ninety. Some wines can be drunk very soon after the vintage. Others need to be kept. But what does this matter, if when the liquor is broached it is found to have its full flavour? God never broaches his cask till the wine has prefected itself. There are two mercies to a Christian. The first is that he will never die too soon; and the second, that he will never die too late. First, he will never die too soon. Spencer, who blazed out so brilliantly some years ago, preached so wonderfully, that many expected that a great light would shine steadily, and that many would be guided to heaven; but when suddenly the light was quenched in darkness, and he was drowned while yet in his youth, men wept, and said, "Ah! Spencer died too soon." So it has been sung of Kirk White, the poet, who worked so laboriously at his studies. Like the eagle who finds that the arrow that smote him was winged by a feather from his own body, so was his own study the means of his death; and the poet said he died too soon. It was untrue. He did not die too soon; no Christian ever does. But say some, "How useful might they have been had they have lived." Ah! but how damaging they might have been! And were it not better to die than to do something afterwards that would disgrace themselves, and bring disgrace to the Christian character? Were it not better for them to sleep while their work was going on, than to break it down afterwards? We have seen some sad instances of Christian men who have been very useful in God's cause, but have afterwards had sad falls, and have dishonoured Christ, though they were saved and brought back at last. We could almost wish that they had died rather than lived. You don't know what might have been the career of those men who were taken away so soon. Are you quite sure they would have done so much good? Might they not have done much evil? Could we have a dream of the future, and see what they might have been, we should say, "Ah Lord! let it stop while it is well." Let him sleep while the music playeth, there may be hideous sounds afterwards. We long not to keep awake to hear the dreary notes. The Christian dies well: he does not die too soon. Again, the Christian never dies too late. That old lady there is eighty years old. She sits in a miserable room, shivering by a handful of fire. She is kept by charity. She is poor and miserable. "What's the good of her?" says everybody: "she has lived too long. A few years ago she might have been of some use; but now look at her! She can scarcely eat unless her food is put into her mouth. She cannot move; and what good can she be?" Do not you find fault with your Master's work. He is too good a husbandman to leave his wheat in the field too long and let it shale out. Go and see her; and you will be reproved. Let her speak: she can tell you things you never knew in all your life. Or, if she does not speak at all, her silent unmurmuring serenity, her constant submission, teaches you how to bear suffering. So that there is something you can learn from her yet. Say not the old leaf hangeth too long on the tree. An insect may yet twist itself therein, and fashion it into its habitation. O say not the old sear leaf ought to have been blown off long ago. The time is coming when it shall fall gently on the soil; but it remaineth to preach to unthinking men the frailty of their lives. Hear what God says to each of us: "Thou shalt come to thy grave in full age." Cholera! thou mayest fly across the land and taint the air: I shall die in a "full age." I may preach to-day, and as many days as I please in the week, but I shall die at a full age. However ardently I may labour, I shall die at a full age. Affliction may come to drain my very life's blood, and dry up the very sap and marrow of my being. Ah! but affliction thou shalt not come too soon I shall die at a full age. And thou waiting-man! and thou tarrying woman! thou art saying, "O Lord, how long? how long? Let me come home." Thou shalt not be kept from thy beloved Jesus one hour more than is necessary; thou shalt have heaven as soon as thou art ready for it. Heaven is ready enough for thee, and thy Lord will say, "Come up higher!" when thou hast arrived at a full age but never before nor after. IV. Now the last thing is, that a Christian will die with HONOUR: "Thou shalt come to thy grave like a shock of corn cometh in in his season." You hear men speak against funeral honours, and I certainly do enter my protest against the awful extravagance with which many funerals are conducted, and the absurdly stupid fashions that are often introduced. It would be a happy thing if some persons could break through them, and if widows were not obliged to spend the money which they need so much themselves, upon a needless ceremony, which makes death not honourable, but rather despicable. But, methinks that while death should not be flaunted out with gaudy plumes, there is such a thing as an honourable funeral which every one of us may desire to have. We do not wish to be carried away just as a bundle of tares, we would prefer that devout men should carry us to the grave and make much lamentation over us. Some of us have seen funerals that were very like a "harvest home." I can remember the funeral of a sainted minister under whom I once sat. The pulpit was hung in black, and crowds of people came together; and when an aged veteran in the army of Christ rose up to deliver the funeral oration over his remains, there stood a weeping people lamenting that a prince had fallen that day in Israel. Then, verily, I felt what Mr. Jay must have experienced when he preached the funeral sermon for Rowland Hill, "Howl fir tree, the cedar is fallen," there was such a melancholy grandeur there. And yet my soul seemed lit up with joy, to think it possible that some of us might share in the same affection, and that the same tears might be wept over us when we come to die. Ah! my brethren here, my brethren in office, my brethren in this church, it may somewhat cheer your hearts to know that when you depart, your death will be to us a source of the deepest grief and most piercing sorrow. Your burial shall not be that prophesied for Jehoiakim the burial of an ass, with none to weep over him; but devout men will assemble and say, "Here lies the deacon who for years served his Master so faithfully." "Here lies the Sunday-school teacher" will the child say "who early taught me the Saviour's name;" and if the minister should fall, methinks a crowd of people following him to the tomb would well give him such a funeral as a shock of corn hath when "it cometh in in his season." I believe we ought to pay great respect to the departed saints' bodies. "The memory of the just is blessed." And even ye little saints in the church, don't think you will be forgotten when you die. You may have no grave-stone; but the angels will know where you are as well without a grave-stone as with it. There will be some who will weep over you; you will not be hurried away, but will be carried with tears to your grave. But, methinks, there are two funerals for every Christian: one, the funeral of the body; and the other, the soul. Funeral did I say of the soul? No I meant not so; I meant not so; it is a marriage of the soul for as soon as it leaves the body the angel reapers stand ready to carry it away. They may not bring a fiery chariot as erst they had for Elijah; but they have their broad spreading wings. I rejoice to believe that angels will come as convoys to the soul across the ethereal plains. Lo! angels at the head support the ascending saint and lovingly they look upon his face as they bear him upwards; and angels at the feet assist in wafting him up yonder through the skies, And as the husbandmen come out from their houses and cry, "A joyous harvest home," so will the angels come forth from the gates of heaven and say, "Harvest home! harvest home! Here is another shock of corn fully ripe gathered in to the garner." I think the most honourable and glorious thing we shall ever behold, next to Christ's entrance into heaven, and his glory there, is the entrance of one of God's people into heaven. I can suppose it is made a holiday whenever a saint enters, and that is continually, so that they keep perpetual holiday. Oh! methinks there is a shout that cometh from heaven whenever a Christian enters it, louder than the noise of many waters. The thundering acclamations of a universe are drowned, as if they were but a whisper, in that great shout which all the ransomed raise, when they cry "Another, and yet another comes;" and the song is still swelled by increasing voices, as they chant, "Blessed husbandman, blessed husbandman, thy wheat is coming home; shocks of corn fully ripe are gathering into thy garner." Well, wait a little, beloved. In a few years more you and I shall be carried through the ether on the wings of angels. Methinks I die, and the angels approach. I am on the wings of cherubs. Oh, how they bear me up how swiftly and yet how softly. I have left mortality with all its pains. Oh, how rapid is my flight! Just now I passed the morning star. Far behind me now the planets shine. Oh, how swiftly do I fly, and how sweetly! Cherubs! what sweet flight is yours, and what kind arms are these I lean upon. And on my way ye kiss me with the kisses of love and affection. Ye call me brother. Cherubs; am I your brother? I who just now was captive in a tenement of clay am I your brother? "Yes!" they say. Oh, hark! I hear music strangely harmonious! What sweet sounds come to my ears! I am nearing Paradise. þTis e'en so. Do not spirits approach with songs of joy? "Yes!" they say. And ere they can answer, behold they come a glorious convoy! I catch a sight of them as they are holding a great review at the gates of Paradise. And, ah! there is the golden gate. I enter in; and I see my blessed Lord. I can tell you no more. All else were things unlawful for flesh to utter. My Lord! I am with thee plunged into thee lost in thee just as a drop is swallowed in the ocean as one single tint is lost in the glorious rainbow! Am I lost in thee, thou glorious Jesus? And is my bliss consummated? Is the wedding-day come at last? Have I really put on the marriage garments? And am I thine? Yes! I am. There is nought else now for me. In vain your harps, ye angels. In vain all else. Leave me a little while. I will know your heaven by-and-bye. Give me some years, yea give me some ages to lean here on this sweet bosom of my Lord; give me half eternity, and let me bask myself in the sunshine of that one smile. Yes; give me this. Didst speak, Jesus? "Yes, I have loved thee with an everlasting love, and now thou art mine! thou art with me." Is not this heaven? I want nought else. I tell you once again, ye blessed spirits, I will see you by-and-bye. But with my Lord I will now take my feast of loves. Oh, Jesus! Jesus! Jesus! Thou art heaven! I want nought else. I am lost in thee! Beloved, is not this to go to "the grave in full age, like as a shock of corn," fully ripe? The sooner the day shall come, the more we shall rejoice. Oh, tardy wheels of time! speed on your flight. Oh, angels, wherefore come ye on with laggard wings? Oh! fly through the ether and outstrip the lightning's flash! Why may I not die? Why do I tarry here? Impatient heart, be quiet a little while. Thou art not fit for heaven yet, else thou wouldst not be here. Thou hast not done thy work, else thou wouldst have thy rest. Toil on a little longer; there is rest enough in the grave. Thou shalt have it there. On! on!

"With my scrip on my back, and my staff in my hand, I'll march on in haste thro' an enemy's land. Though the way may be rough it cannot be long; So I'll smooth it with hope, and I'll cheer it with song.

"My dear friends, you who are not converted, I have no time to say anything to you on this morning. I wish I had. But I pray that all I have said may be yours. Poor hearts, I am sorry I cannot tell you this is yours now. I would I could preach to every one of you, and say that you all shall be in heaven. But God knoweth there are some of you that are on the road to hell; and do not suppose you will enter heaven, if you go hell's road. No body would expect, if he proceeded to the north, to arrive at the south. Nay; God must change thine heart. By simple trust in Jesus, if thou givest thyself up to his mercy, even though the vilest of the vile, thou shalt sing before his face. And methinks, poor sinner, thou wilt say to me, as a poor woman did last Wednesday, after I had been preaching, when I believe every-body had been crying, from the least to the greatest, and even the preacher in the pulpit. As I went down, I said to one, "Are you chaff or wheat?" And she said, "Ah !I trembled to-night, sir." I said to another, "Well, sister, I hope we shall be in Paradise soon." And she replied, "You may, sir." And I came to another, and said, "Well, do you think you will be gathered with the wheat?" And she answered, "One thing I can say if God ever lets me get into heaven, I will praise him with all my might. I will sing myself away, and shall never think I can sing loud enough." It reminded me of what an old disciple once said: "If the Lord Jesus does but save me he shall never hear the last of it." Let us praise God, then, eternally

"While life, or thought, or being lasts, Or immortality endures!"

Now may the Three-One God dismiss you with his blessing.