December 11

"And the Lord turned the captivity of Job, when he prayed for his friends." John 42:10.

Job was once the greatest man in the East. But he was stripped of every thing except life, and became, as a sufferer, proverbial for ever. How long his calamities continued we cannot determine. At length, however, the shadow of death was turned into the morning. His troubles were all removed, his losses all repaired, and his latter end blessed more than his beginning. Hence says the apostle James, "Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy."

His state of affliction is called "his captivity." Did then the Chaldeans and Sabeans, when they robbed him, make him also a prisoner? The term is metaphorical. Yet there is a striking reality as the foundation of it. By the permission of Providence, Satan for a while had him in his possession, to go as far as he pleased in destroying his substance and afflicting his body. In consequence of this, a troop of woes seized him; and his feet, as he said, were made fast in the stocks. David also expresses himself much in the same way: "Bring my soul out of prison." He despiseth not his prisoners. A state of affliction is not only unpleasant, but confining. Losses in property abridge a man of his former excursions of pleasure, and curtail his entertainments. Sickness arrests a man, and leads him away from company and business, and confines him to a bed of languishing. It detains a good man from the sanctuary; and when he thinks of his former freedom and privileges, he pours out his soul in him; for he had gone to the house of God with the voice of joy and praise, with a multitude that kept holy day.

His deliverance was of the Lord: "The Lord turned again his captivity." "He that is our God, is the God of salvation: and unto God the Lord belong the issues from death." Some ascribe their deliverances to chance; some, to the favor of their fellow-creatures; some, to their own wisdom and care: but this is no better than idolatry. Faith will lead us to see and acknowledge the agency of God's hand, whatever means may have been employed. And till God command deliverance, vain is the help of man. "Behold, he breaketh down, and it cannot be built again: he shutteth up a man, and there can be no opening." But he knows how to deliver; and when his time is come, he not only can, but he will make a way for our escape. "Therefore," says the church, "I will look unto the Lord; I will wait for the God of my salvation: my God will hear me."

But it is peculiarly worthy of our remark, that the deliverance was accomplished "when he prayed for his friends." These friends had acted a very unkind part. They had not only mistaken his case, but charged him with hypocrisy, and loaded him with reproach. This was no easy thing to bear. He labors to convince them, but in vain. Yet he felt no resentment, but even prayed for them. This is the best thing we can do in such cases. It will keep us more than any thing else from the effects of unhallowed passion, and enable us to comply with the command, "Love your enemies." We cannot love them as we love others, but if we can sincerely pray for them, it is a proof that we love them in the sense of the injunction.

But we here see not only the forgiving temper of Job, but the efficacy of prayer. As it is said, The Lord turned again his captivity when he prayed for his friends, it would seem that the deliverance commenced while he was engaged in the exercise. This is no unusual thing, for says God, "While they call I will answer." But if it did not take place in the exercise, it followed immediately after. And thus it affords a proof that he is a God hearing prayer. Thus it encourages us to come to the throne of his grace; and not only for ourselves, but for others also: and not only for their welfare, but our own. Not only because it may avail much for them, but also because it may be beneficial to ourselves. Thus Job's praying not only obtained pardon for his friends, but deliverance for himself. And though he had often prayed under his afflictions, the prayer honored with his deliverance was not a personal, but a relative prayer.

Let us not forget this, and let us extend it to all other cases of beneficence. If we do no good to those who are the objects, we must do good to those who are the agents. It cannot be in vain, with regard to ourselves. Our prayer, if not successful, will return into our own bosom, and leave a blessing behind it. "Into whatsoever house ye enter, first say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again."