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UNCHARITABLE JUDGMENT REPROVED
WELL has it been asked, “Who can stand before envy?” This vile principle is as ingenious as it is malignant. Never is it at a loss for an occasion to display its hateful propensities. The very favour of God himself shall call it forth, and cause it to pierce the most innocent of men with its envenomed darts. Especially, if any person be made an object of approbation and applause, its odious qualities will instantly appear in an endeavour, if not to destroy the character of the person applauded, yet at least to reduce it to the standard of ordinary attainments. In the chapter before us, Satan is represented as coming on a particular occasion into the presence of the Most High, and as being asked of God, whether he had considered what an eminently holy character Job was, insomuch “that there was not one like him upon earth, so perfect, so upright,” so altogether conformed to the mind and will of God [Note: ver. 6.–8]. And what was the answer of this malignant fiend? It was in direct opposition to the divine testimony: “Doth Job fear God for nought?” No: he is a selfish hypocrite, that serves his God only because of the temporal advantages he gains by it: and, if those advantages were withdrawn, he would shew he has no more regard for God than the vilest of mankind; yea, he would even “curse his God to his very face [Note: ver. 9–11.].”
Now, it is in this very way that envy operates, in reference to the saints, in all ages: they are represented as actuated by far different principles from those which they profess, and as possessing in reality no more of true sanctity than the world around them: “Do they fear God for nought?” No: they have some selfish end in view: and, if they be disappointed in attaining that, they will prove themselves as destitute of any religious principle as those who make no profession of religion.
It was in this sense that Satan put his challenge: and, therefore, we shall first direct our attention to it in that view. But we may take the words without any particular reference to the context; and then they will afford occasion for some observations of a very different nature. In both these views, it is my intention to consider them, and to notice them,
I. As a base accusation, indignantly to be repelled—
How false the accusation was, in reference to Job, the event proved: nor is it a whit more just as thrown out against the people of God in all ages. I grant there are, and ever have been, some, who are not upright before God. A Judas was amongst the immediate disciples of our Lord; and a Simon Magus amongst the early converts of his Apostles. But if there be some like Orpah, who cleaved to Naomi in her prosperity, but abandoned her when her name was changed to Marah, (when, from being “pleasant” her very existence became “bitter,”) so are there many who, under all circumstances, “cleave unto the Lord,” and adopt the resolution of pious Ruth: “Entreat me not to leave thee, or to return from following after thee; for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God. Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if ought but death part thee and me [Note: Rth_1:14-17.].”
And why should their motives be called in question?
[Is earthly prosperity so generally the portion of the godly, that hypocrites should be induced by the prospect of it to profess themselves the people of the Lord? For one, that is led by a hope of honour or emolument to embrace the religion of Christ, there are ten, at the least, who are deterred from professing it, by a fear of injuring their respectability or interests. Indeed, we are taught, by our blessed Lord, that “we must forsake all to follow him;” and, consequently, a desire after the loaves and fishes cannot reasonably be imputed to the general mass of Christians as their motive for professing godliness. We must look for other motives: and other motives there are, abundantly sufficient to produce the effects which we ascribe to them.
Are we not immortal beings, and accountable to Almighty God for the whole of our conduct? And is not the thought of this sufficient to impress the mind with awe, and to stimulate us to the utmost efforts, if, by any means, we may escape death, and lay hold on eternal life? Has not God also, in tender merey to our souls, sent unto us his only-begotten Son, to effect our reconciliation with him by the death of the cross? And is not this sufficient to shew us at once the value of our souls, and the necessity of fleeing from the wrath to come? May not such love on the part of our offended God be well expected to operate on our hearts, and to constrain us to devote ourselves altogether unto him? And, whilst our lives accord with our profession, has any one a right to sit in judgment upon our motives? and, when no fault can be found with our actions, is any one at liberty to criminate our intentions?]
If multitudes of God’s people were upright in former ages, why should all who profess themselves his be accounted hypocrites now?
[Were Noah, Daniel, Paul, induced by any sinister motives to serve their God? Did not their whole lives bear testimony to them that they were sincere? And is not the grace of God as sufficient for us as it was for them; so far at least as to inspire us with a holy fear of God, and a desire to serve him with our whole hearts? I may go further, and ask, Whether there be not many, even at this present day, evincing a superiority to all earthly good, and a determination to serve their God, though with the loss of all things? I repel, then, and with indignation too, the base accusations that are so generally brought against the people of God: and I declare, without fear of contradiction, that at this day there are many who, though far inferior to Job in respect of spiritual attainments, resemble him fully in the integrity of their hearts; and many, of whom it may be justly said, They are “Israelites indeed, and without guile.”]
But, as detached from the context, the words may be regarded,
II. As an unanswerable truth, most gladly to be conceded—
Selfishness is doubtless an evil, when it leads us to postpone spiritual things to those which are temporal: but, if understood as implying a supreme regard to our eternal interests, it is good and commendable; for it is that very disposition which was exercised by Mary, when she dismissed from her mind all inferior considerations, and chose that good part, which should never be taken away from her. In this sense Christians are selfish; and it may justly be said of them, that “they do not serve God for nought.” For,
1. They desire, above all things, the salvation of their souls—
[They know what they have done to offend their God, and what God has done to save them, and what promises of mercy he has given to all who repent and believe his Gospel. And, knowing these things, they desire to avail themselves of the opportunity afforded them, and to secure to themselves the proffered benefits. And is this wrong? If so, what can all the invitations and promises of the Gospel mean? Why did Peter say, “Repent, and be converted, that your sins may be blotted out?” or why did our blessed Lord say, “If any man thirst, let him come unto me and drink; and out of his belly shall flow rivers of living water?”]
2. They actually obtain from God many present benefits—
[By “coming to Christ, they find rest unto their souls,” and are “filled with peace and joy in believing:” and in this way they are encouraged to “fight the good fight of faith,” and to “run with patience the race that is set before them.” And is there any thing evil in this? Does it not accord with the experience of the saints in all ages? Yea, does it not constitute a very strong argument in favour of godliness, that “it bath the promise of the life that now is, as well at of that which is to come [Note: 1Ti_4:8.]?”]
3. They look forward to infinitely richer benefits in the world that is to come—
[To those who seek after glory and honour and immortality, God has promised eternal life: and the saints, under their most afflictive trials, are pronounced blessed, because of the recompence that awaits them in the eternal world [Note: Mat_5:3-12.]. Can it be wrong, then, to have respect to that reward, and to run with a view to obtain the prize? Look at Moses: was not he actuated by this hope, when he “refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches than all the treasures of Egypt?” Yes, we are expressly told that “he had respect unto the recompence of the reward [Note: Heb_11:24-26.].” By the same hope were the ancient martyrs also actuated, when “they refused to accept deliverance from their tortures, in the assured expectation of obtaining a better resurrection [Note: Heb_11:35.].” And even of our blessed Lord himself is it said, that “for the joy that was set before him he endured the cross and despised the shame, till at last he sat down at the right hand of the throne of God [Note: Heb_12:2.].”
Then I confess the truth contained in my text, that we are selfish: and my only complaint is, that we are not sufficiently impressed with these hopes and expectations: for, if we were, we should, like the holy Apostle. “forget all that is behind, and reach forward to that which is before, and press on with continually increasing ardour for the prize of the high calling of God in Christ Jesus.”]
To all the calumniated servants of God, then, would I say,
1. Regard not the uncharitable censures of ungodly men—
[Do what you will, they will be sure to find fault with you. Satan accused Job to God as a hypocrite, because of his prosperity: and, when he had prevailed to involve him in utter ruin, he stirred up Job’s friends to condemn him as an hypocrite, because of his adversity. So, when “John the Baptist came neither eating nor drinking,” Satan’s agents said “he had a devil:” and, when “Jesus came eating and drinking,” they accused him as “a gluttonous man and a wine-bibber, a friend of publicans and sinners.” Thus, “whether you pipe or mourn,” they will find occasion against you, even as they did against David, who, “when he put on sackcloth, and fasted,” to bring down blessings on his enemies, had even “that turned to his reproach.” Only be careful to give no just occasion of offence. Let your enemies be able to “find no fault in you, except concerning the Law of your God.” Let it be the one labour of your life to “be blameless and harmless, as sons of God, without rebuke, in the midst of a crooked and perverse nation, shining amongst them as lights in a dark world, and holding forth, in the whole of your life and conversation, the word of life.”]
2. Endeavour in all things to approve yourselves to God—
[A contempt of man’s censures should ever be attended with a determination of heart to “keep a conscience void of offence towards both God and man.” You have seen what a testimony the heart-searching God bare to Job: seek that he may testify respecting you also, that you are “perfect and upright, fearing God, and eschewing evil.” Be men of principle: and then you will be independent of outward things, and serve God as well in one state of life as another. Neither prosperity nor adversity will influence you in this respect; but, “whether God give or take away, you will bless his holy name.” Then, if condemned by men, you may look forward with confidence to the future judgment, when “your righteousness shall shine forth as the noon-day,” and “every tongue that has spoken against you shall be condemned.”]