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THE BENEFIT OF VISITING THE SICK
ELIHU was not one of the particular friends of Job. He was a young man, who, on the occasion of Job’s friends assembling together, had been admitted to hear rather than to speak. But when he had heard the repeated attempts of Job’s friends to convince him of sin, and their incapacity to answer the arguments which Job had adduced, his spirit was stirred in him, and he determined to offer his opinion [Note: Job_32:6-10.]. He was of a better spirit than Job’s friends, and had a deeper insight into the dispensations of God’s providence. He never accused Job of hypocrisy, as they had done; but he saw wherein he had erred, and endeavoured with fidelity to point it out to him. Job had certainly erred in two respects; in speaking too highly of himself, and too disrespectfully of God. To bring home to him these two faults, Elihu shews him, what he evidently was not sufficiently acquainted with, the ends and designs of God in afflicting man; namely, to humble him, and to prepare him for those richer mercies which he has in reserve for every true penitent. There were various means whereby God prepared men for the knowledge of himself, and the enjoyment of his glory: one was by secret discoveries of himself in dreams and visions: another was by laying them on a bed of affliction, and sending some well-informed servant to instruct them. It is of this latter mode that Elihu speaks in the words before us: from which we are naturally led to shew you,
I. The office of those who visit the sick—
A person who in a spirit of love visits the chambers of the sick, is “a messenger” from the Most High God, and “an interpreter” of his holy will: and one who delights in that office, and is duly qualified for the performance of it, is indeed a rare and valuable character, justly styled “One among a thousand.” The object which such a person should bear in view is briefly stated in our text; it is “to shew unto man his uprightness.”
But whose uprightness is here intended? the man’s own? Most assuredly not. Such a visitor as this would be neither rare nor valuable. It is the common language of ignorant persons when visiting a dying friend, to say, “You have nothing to fear: you have been upright and honest in the world: you have fulfilled all your duties in life: and there is no doubt but that you are accepted of God.” Such a visitor as this is indeed “a messenger;” but it is “a messenger of Satan,” to beguile and ruin an immortal soul. For what is such language as this, but to “speak peace where there is no peace,” or, as the prophet strongly expresses it, to “sew pillows to the arm-holes” of one that ought to be awakened from his delusions, and to “daub with untempered mortar a wall that is just ready to fall [Note: Eze_13:10-11; Eze_13:18.]?”
The uprightness that is to be pointed out, is God’s. But here we acknowledge, that the precise import of the passage is not easy to be determined. Various are the senses which commentators have affixed to the word: but, if we would obtain just views of the Scripture, we must not consider so much what sense any word will bear, as what agrees best with the context. Now we apprehend that the context duly attended to, will give us the exact meaning of this expression. Let us see what was the object which Elihu had in view. He considered Job as faulty in two respects; first, in maintaining his own righteousness; and next, in complaining of God as harsh and unjust towards him [Note: ver. 8–12.]. “In this,” says he to Job, “thou art not just.” To counteract these two errors, he tells Job, that God had afflicted him on purpose to lead him to juster views both of himself and of his God: and that he himself was sent as “a messenger and interpreter” to him, “one among a thousand,” to expound this matter to him; and to shew him “God’s uprightness, or righteousness,” first, in punishing his sin; and, next, in the way provided by him for the pardon of it.
The visitor’s office then is, to shew the righteousness of God,
1. In punishing sin—
[It is common for persons in affliction, especially if their afflictions be heavy, complicated, and of long continuance, to manifest an impatient spirit, and to account their trials severe. But every thought of this kind shews how regardless they are of the hand from whence their trials proceed, and of their own extreme demerit, which, if justly viewed, would reconcile them to any dispensation which Almighty God might send. The invariable language of those who are truly humbled is, “Thou, Lord, hast punished me far less than my iniquities deserve:” “Thou art righteous in all that is come upon me:” “to thee belongeth righteousness; but unto me belongeth shame and confusion of face [Note: See Ezr_9:13. Neh_9:33. Dan_9:7-8.].” This truth had been before inculcated by Zophar [Note: Job_11:6.]; and it is of great importance to be inculcated on all: for, “shall a living man complain? a man for the punishment of his sins [Note: Lam_3:39.]?” No: he must be brought to “accept the punishment of his iniquity,” and to say, “I will bear the indignation of the Lord, because I have sinned against him [Note: Mic_7:9.].” There must be no “replying against God:” “the clay must not contend with the potter:” the frame to which every sufferer must be brought is this; “It is the Lord; let him do what seemeth him good:” and it is a very important part of a visitor’s office to bring him to it, by shewing, that any thing short of “everlasting burnings” is a mercy for which we have reason to be thankful, and not a judgment of which we have any reason to complain; since it is light in comparison of what we deserve, and is sent on purpose to keep us from ever suffering our full desert.]
2. In his way of pardoning sin—
[This, we confess, appears at first sight a forced construction of the passage: but, on a nearer inspection of it, we shall see reason to believe, that it is indeed the true import. The uprightness of God in punishing sin seems undoubtedly the first and leading sense; but it must include a view of the way of salvation through the ransom paid for sinners, or else the immediate acceptance of the sinner through that ransom could not follow from it. In this view of the word “uprightness,” or “righteousness,” there is a striking coincidence between the text and a passage in St. Paul’s Epistle to the Romans; where the Apostle again and again mentions “the righteousness which is of God by faith,” and represents Christ as “set forth to be a propitiation through faith in his blood, to declare God’s righteousness for, or in, the remission of sins; to declare, I say, his righteousness, that he might be just, and yet the Justifier of him which believeth in Jesus [Note: Rom_3:21-22; Rom_3:25-26.].” Now on what occasion can it be so necessary to “shew a man this,” as when he is in sick and dying circumstances, and speedily about to enter into the immediate presence of his God? Then in particular he is anxious to inquire, “What must I do to be saved?” and then must we return him the same answer as the Apostle did to the jailer, “Believe in the Lord Jesus Christ, and thou shalt he saved [Note: Act_16:30-31.].”
This, then, is the special office of those who visit the sick; namely, to declare freely and fully the way of salvation through a crucified Redeemer. They should act in the chambers of the sick precisely as Moses did in the camp of Israel, when thousands were dying of the wounds inflicted by the fiery flying serpents: they should erect in the sight of the dying penitent the brazen serpent, and say, “Look unto it and be ye saved, all the ends of the earth [Note: Compare Isa_45:22. with Joh_3:14-15.]!” They should encourage the afflicted soul to look unto Christ even “at the eleventh hour;” and to declare plainly, that “all who believe in him are justified from all things [Note: Act_13:39.].” Then indeed will they approve themselves faithful “messengers” from God, and just “interpreters” of his mind and will: and every messenger is of inestimable value, and fitly called, “One among a thousand.”]
Such being the blessed office of a visitor, let us contemplate,
II. The benefit arising from a faithful discharge of it—
Doubtless in many instances, little, if any, good arises from efforts made in the chambers of the sick: and often the hopeful appearances that begin there, vanish speedily, “as the early dew, or as the morning cloud.” But in many instances the labours of visitors are productive of the greatest good;
1. Even to the bodies of men—
[We speak not now of pecuniary relief, and of its effects on the recovery of many from their disorders, (though we ought not by any means to lose sight of that;) it is solely of the spiritual office of the visitor that we speak; and we affirm, that the bodies of men often derive incalculable benefit from it. Of disorders, some purely belong to the body; and others are greatly influenced by the mind, or perhaps originate altogether from it. Now, in reference to the former of these, it is certain, that spiritual instruction will not operate as a charm upon the body: but if, under the pressure of temporal affliction, the mind be disquieted by impatience and fretfulness, those agitations will have a very unfavourable aspect on the body: and will greatly impede the cure of the disorder; and consequently, the composure of the mind, the bringing of it to a state of resignation and submission, and particularly to a state of peace with God, will exceedingly promote the recovery of the body; so true is it that “A merry heart doth good like a medicine [Note: It sometimes happens, that the life of a person a actually preserved, solely, under God, by the composure of the mind. A most remarkable instance of this the author has in his own parish.].” But if, as in the latter case, the disorder is very intimately connected with the mind, and (how many nervous disorders arise from the pressure of worldly troubles!) it is obvious, that the spiritual physician may be more useful than a medical attendant; since by administering “the balm of Gilead” to the soul, he applies his remedy to the root of the disorder, and gains access to that which no earthly prescription can reach. And more especially if, as sometimes happens, the health has declined through apprehensions of God’s wrath, and the influence of desponding fears, the free and full exhibition of God’s mercy in Christ Jesus is the only remedy that is at all suited to the case; and the restoration of peace to the soul is, in fact, “health to the navel, and marrow to the bones [Note: Pro_3:8.].” “A faithful ambassador,” says Solomon, “is health [Note: Pro_13:17.].”]
2. More especially to their souls—
[How many are there who never began to think of their souls, till they were visited with sickness, or brought down by some heavy affliction! “Before they were afflicted they went astray:” but God having sent to them some kind messenger, some able interpreter, has led them by his means to a consideration of their state, and to a true and saving repentance. No man has ever executed with fidelity the office of which we are speaking, without having seen some fruit of his labour: and we will venture to appeal to such persons, (for they are the only competent judges,) whether they have not been sometimes eye-witnesses of the very scene described in our text? Have they not seen the afflicted soul comforted; and peace abounding in the conscience that was recently overwhelmed with desponding fears? Has not God said, as it were, in their very presence, “Deliver that drooping sinner from going down to the pit: I have found a ransom?” And have they not seen the person, who but just before dared not to lift up his eyes unto heaven, “praying unto God” and made sensible “of his favour,” and “beholding the face of his reconciled God with joy [Note: ver. 26.]?” Yes; this is no uncommon sight: and whoever will lend himself diligently to this good work, shall have the happiness of dispensing these blessings, and of having some poor sinners to be his joy and crown of rejoicing in the day of judgment.]
Reflections—
1. How honourable an office is that of a visitor of the sick!
[This office, though highly proper to be executed by ministers, ought by no means to be confined to them. True, such a person, duly qualified and thoroughly in earnest, is “One among a thousand:” but it were better, if possible, that there should be ten or twenty such amongst a thousand: and most assuredly it is the duty of every one, according to his ability and opportunities, to engage in it; since the execution of it is a very principal fruit and evidence of “pure and undefiled religion [Note: Jam_1:27.].” We would call on all, therefore, in their respective stations, to consider how they may execute this office to the utmost possible advantage. And let all know, for their encouragement, that if they receive not honour from their fellow-creatures for these self-denying exertions, they shall certainly ere long be honoured and rewarded by their God [Note: Mat_25:35-36.].]
2. How blind are they who are averse to have such pious instructors introduced to their sick and dying friends!
[There exists in the minds of many an idea, that religious conversation will prove injurious to a person on a bed of sickness; and that, by the anxiety that it will create, it will retard, rather than accelerate, a restoration to health. Now, if in any instance this should be the case, it may justly be said, that some risk of injury to the body would be but a small sacrifice for the obtaining of spiritual instruction under such circumstances: for, who can reflect on a soul perishing in ignorance and sin, and not see the indispensable necessity of plucking it as a brand out of the burning, ere yet it be gone beyond a hope of recovery? Methinks, if a certainty of some injury to the bodily health were put in the scale against the near and almost certain prospect of dying in an unconverted state, there can be no doubt which should preponderate: no man that knows the value of an immortal soul, can hesitate which alternative to choose. But such cases, if they exist at all, are very rare: the mind of an ungodly man is not so easily moved; nor are the emotions that may be excited so injurious as worldly vexation or worldly care: they do not prey upon the mind, as carnal feelings do. Religious feelings, even where they are not altogether of the best kind, have rather a tendency to compose the mind; inasmuch as they generate a hope in God, and open prospects of progressive improvement and of ultimate salvation. But we will not rest this matter upon the dictates either of reason or experience: God himself shall determine it: and he says, “Is any sick among you? let him call for the elders of the church; and let them pray over him. [Note: Jam_5:13.]” Doubtless it is expedient for the visitor to consult the weakness of the patient: but it is the height of cruelty to deny to those who are going into the presence of their God, the means of obtaining that wedding-garment that can alone make them acceptable guests at the marriage-supper of the Lamb.]
3. How desirable is it to support such a society as this!
[— — — [Note: Here state the nature and plan of the Society.] But how can they execute their functions, if not aided by pecuniary contributions? The poor, if some relief can be afforded them in their sickness, will on that account welcome the Visitor as “a Messenger” from heaven: and, having received him as “a Messenger,” they will be disposed to listen to him as “an Interpreter.” It cannot be supposed, that the Visitors can effect much in this way from their own individual resources: it must be through the liberality of the public alone that this plan can be executed to any great extent. Let the hearts of all, then, be open on this occasion. If we pleaded only for the temporal relief of our poorer brethren in a time of sickness, we should feel that we had a claim upon your charity: but the temporal relief is of small importance when compared with that which we contemplate, the instruction and salvation of the soul. Bear this in mind; and let your contributions shew in what light you appreciate an immortal soul. Multitudes who would otherwise die in ignorance and sin may by these means be rescued from perdition: and, if our blessed Lord came down from heaven to “ransom” them by his own blood, let it be a light matter in your eyes to contribute liberally of your substance for the purpose of making known to them that “ransom,” and thereby “delivering them from going down to the pit.”]