December 1

"Doth Job fear God for naught?" Jonah 1:9.

THESE are the words of Satan. Some deny the agency, and even the existence of such a being. But the denial renders the language of the scripture inexplicable and absurd. It also furnishes a proof of the fact itself; for the god of this world blindeth the minds of them that believe not.

These are the words of Satan; and let us not refuse to consider them because he is the speaker. Truth is the same, whoever utters it.

"Seize upon truth, where'er 't is found: Among your friends, among your foes; On Christian, or on heathen ground-- The flower's divine, where'er it grows: Refuse the prickles, and assume the rose."

Alluding to the scribes, our Saviour said to his hearers, "Whatsoever they command you to observe, that observe ye: but do not after their works: for they say, and do not."

These are the words of Satan; but though we should not refuse the truth because it comes from him, yet it surely becomes us to examine whether what he says is truth, and also for what purpose he says it; for even truth may be misapplied and abused. It is thus Antinomians are so injurious: by the most precious doctrines of the gospel, they turn the grace of our God into lasciviousness, and make Christ the minister of sin. In our Lord's temptation, Satan had a Bible with him, and turned to the passages, or he showed a good memory for the scripture, for he quoted it very readily; but it was for the vilest design.

Now it is easy to learn his meaning here. God had been extolling his servant Job. "The Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth: a perfect and an upright man: one that feareth God, and escheweth evil?" Then Satan answered the Lord and said, "He is, I acknowledge, a worshipper of thee. And no wonder. He has found it the way to grandeur and wealth. It has procured for him seven thousand sheep, and three thousand camels, and five hundred sheasses, and a very great household; so that he is the greatest man in the East. He has found godliness gain, and now makes gain godliness. Doth Job serve God for naught?"

Here we see how well Satan is called the accuser of the brethren. He accuses them to God; and as many of the articles are true, they would have reason to fear; but they have One in court to nonsuit him; they have an Advocate with the Father. "Who is he that condemneth? It is Christ that died: yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." He accuses them before men. We see, from the early defences of Christianity, how much they were defamed. At their private suppers they devoured their own infants. At their nocturnal meetings they committed every crime that could disgrace human nature. If there was a fire or a famine, they caused the one and occasioned the other. In the Acts of the Apostles, we read that Christians were a sect everywhere spoken against. It is so still; and some of the brightest characters that have adorned the church and served their generation in modern times, have been blackened by every vileness of imputation.

See the malignant cunning of this adversary, who goeth about seeking whom he may devour or distress. He can bring nothing against Job's conduct—this was undeniably fair and righteous; he therefore insinuates a charge against his motive. Are there none that follow his example? "He is so and so. He does so and so: and this would be very well, but it is to please his connections—to aid his business—to gain a name. Ah, were it real—but it is all outside, all show, all pretence." Now nothing can be more Satanic than this. There is a great difference between judging ourselves and judging others. In the one case we cannot be too severe; in the other, we cannot be too candid. Yet the reverse of this practice commonly prevails. We should not judge ourselves only or principally by our actions, but by our motives, which enter so essentially into their morality. But we should judge others wholly by their conduct, and not by their motives, for these are cognizable only to God. It is his prerogative to search the heart. He will not condemn us for our ignorance of it. Charity thinketh no evil. It will always be far more honorable to be mistaken in any of our fellow-creatures, than to be suspicious of them.

Satan was right in the principle of his insinuation, that there was little to admire in Job's excellency, had he been a mere mercenary wretch, who, in all he did, had no regard for God, but to his own advantage only. Such actors there have always been. Thus Laban pressed Jacob to continue with him, not from affection or respect, but because, says he, I have learned by experience that the Lord hath blessed me for thy sake. In the same way the Shechemites reasoned: "Shall not their cattle, and their substance, and every beast of theirs be ours? only let us consent unto them, and they will dwell with us." John said, "See my zeal for the Lord;" but it was to aggrandize himself and his family; and he was even punished for actions which fulfilled the will of God. Our Saviour did not commend those who followed him because they did eat of the loaves and fishes. He early applied a test which would evince a regard for himself in those that adhered to him, saying, He that forsaketh not all that he hath, cannot be my disciple. And we always, in the conduct of our fellow-creatures, value a trifle that is done from pure regard, while we despise the splendid service that aims at the performer's own advantage.

But though there was force in Satan's reasoning, yet, first, nothing could be more vile and false than his application of it to Job. And therefore God permitted him to be tried, that his rectitude might be found unto praise and glory and honor. Satan said, "Put forth thy hand now, and touch all that he hath, and he will curse thee to thy face." Then says God, Behold, all he hath is in thy power; only upon himself put not forth thy hand. But he bears' well the destruction of the whole. Then said Satan, "Skin for skin, yea, all that a man hath, will he give for his life. But put forth thy hand now, and touch his bone and his flesh, and he will curse thee to thy face. And the Lord said unto Satan, Behold, he is in thy hand; but save his life." And he is now covered with sore boils, from the crown of his head to the sole of his foot. But in all this he sinneth not, nor charges God foolishly; and instead of cursing him to his face, he exclaims, "Blessed be the name of the Lord!"

And, secondly, we must distinguish between unprincipled selfishness, and excitements to gratitude and encouragement. The supreme reason, as well as the grand rule of obedience, is the will of God. And the language of the Christian is, "Lord, what wilt thou have me to do?" And the providence of God will often afford him opportunities to evince that the divine glory is dearer to him than his secular advantage. But it cannot be wrong to think of the promises, and be animated in our difficulties by the view of what the Scripture has proposed to our hope. Thus Moses is not censured for having respect unto the recompense of the reward. And Jesus, for the joy that was set before him, endured the cross, and despised the shame.

And, thirdly, though we ought not to serve God for gain as the motive, we cannot serve God for naught as to the result. He is a good master; and while his work is honorable and glorious, he deals well with his servants. In keeping his commandments there is great reward. "Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come."