Job 13:17-28 - Homiletics

Job to God: resumption of the third controversy: 1. The pleading of a saint with Heaven.

I. PRELIMINARIES TO THE PLEADING .

1 . Public audience invited. Job requests his discomfited friends to be silent spectators of the ensuing trial, and to attentively consider the defence he was about to offer (verse 17). Intended chiefly for the ear of God, it should yet contain nothing unfit for publication in the hearing of men. Conscious of sincerity, Job had nothing to conceal. Guilelessness is ever a mark of true saintship. "A man with a clear conscience can stand fearlessly before the whole world." Undaunted courage is also characteristic of the godly ( Psalms 27:1 ; Proverbs 28:1 ; 1 John 3:21 ), who, however, unlike Job, are emboldened, not by a sense of their own integrity, but by a calm reliance on the righteousness of Christ ( Isaiah 45:24 , Isaiah 45:25 ; Isaiah 50:7-9 ; Romans 8:32-34 ).

2 . Perfect readiness expressed. Job asserts (verse 18) that he had carefully arranged the several pleas he should urge in vindication of his outraged integrity. And in this Job's example may be followed with advantage. Neither saint nor sinner should irreverently and presumptuously intrude into God's presence without having first composed his heart and, as far as possible, arranged his thoughts ( Ecclesiastes 5:2 ). No man is ready for reasoning with God in prayer until he knows both what he wants and how to plead for it.

3. Hopeful confidence entertained. "I know that I shall be justified" (verse 18). This was no presumption on the part of Job, who probably based his justification before God, in the strictly forensic sense of absolution and acceptance, not upon his own righteousness, but upon the free favour of God, through the merit of his Redeemer ( Job 19:25 ); but merely that inward consciousness of personal integrity which a good man may justly rely on as evidence of a gracious state, and by which he may encourage his fainting spirit when about to appear before God, like Hezekiah ( Isaiah 38:3 ), David ( Psalms 26:1 ), St. Peter ( John 21:17 ), St. Paul ( Romans 9:1 ), and St. John ( 1 John 3:21 ). Of course, it would be presumption were a sinful man, standing on his own righteousness, to expect that he would be justified before God ( Psalms 143:2 ; Romans 3:20 ). But, trusting in the great propitiatory sacrifice of him who is "the Lord our Righteousness," the guiltiest and most unworthy sinner may draw near to God with holy boldness ( Hebrews 4:16 ; Hebrews 10:22 ), and with absolute assurance of acceptance and salvation ( Hebrews 7:25 ; Romans 8:1 ), saying, "I know that I shall be justified."

4 . Sinful impeachment challenged . "Who is he that will plead with me?" i.e. against me, contradicting and disproving what I now so fearlessly assert, viz. my personal integrity. If there is any, let him stand forth and establish his indictment. If be succeed in tarnishing my fair name, "I shall be silent, I shall give up the ghost," feeling that, honour gone, life itself can have no further charm for me. Many a one besides Job has felt that "good name in man and woman is the immediate jewel of their souls" ('Othello,' act 3. sc. 3), "the immortal part" of themselves (ibid; act 2. sc. 3), and that, that being lost, nothing worthy of possessing can remain (cf.'Richard II .,' act 1. sc. 1). Job's language reminds us of St. Paul's address to his accusers before Felix ( Acts 24:16-21 ); and afterwards before Festus ( Acts 25:11 ); also of the loftier challenge addressed by Christ to his countrymen ( Isaiah 50:8 ; John 8:46 ). And though certainly believers cannot use the question as did Christ, and may sometimes have a difficulty in employing it in the sense of either Job or St. Paul, it is always open to them, as they keep their eyes on the cross, to exclaim, "Who shall lay anything to the charge of God's elect?" ( Romans 8:33 ).

II. CONDITIONS OF THE PLEADING .

1 . A cessation of his troubles. (Verse 21.) The hand of God a frequent biblical expression for affliction ( 1 Samuel 5:6 , 1 Samuel 5:7 ; Psalms 32:4 ; Psalms 38:2 ; Isaiah 1:25 ), which is sent ( Deuteronomy 8:5 ; 2 Samuel 7:14 ; Job 5:17 ; Psalms 94:12 ; Hebrews 12:6 , Hebrews 12:7 ), guided ( Job 33:17-19 ; Proverbs 3:11 , Proverbs 3:12 ; Isaiah 48:10 ; Ezekiel 20:37 ), and removed ( Psalms 50:15 ; Psalms 66:12 ; Zechariah 13:9 ; John 16:20 ; Matthew 5:4 ) by Divine wisdom and power. The fatherly chastisements of God are directly designed to refine and purify the saintly soul ( Job 36:8 , Job 36:10 ; Isaiah 48:10 : Hebrews 12:11 ), and to draw it near his footstool in penitence and faith, humility and love ( Hosea 5:15 ; Hebrews 12:9 ). Yet, not unfrequently, one of the first effects of bodily affliction upon a good man, especially if it be severe, is to discompose his mind, disturb his heart, and generally unfit him for converse with God.—Notwithstanding the spiritual benefits folded up in tribulation, there can be no greater blessing, even with a view to the exercises of religion, than mens sans in sano corpore. Much of the spiritual depression experienced by Christians is traceable to extreme bodily infirmity, though sometimes happy invalids can say with St. Paul," When I am weak, then am I strong;" "Most gladly will I glory in infirmities, that the power of God may rest upon me." Then, if pious souls, groaning beneath the pressure of physical maladies and mental anxieties, find it hard to concentrate their thoughts upon Divine things, what must be the madness of those who delay the work of repenting and pleading with God for forgiveness and salvation till they are lying on a sick-bed, racked with pain, and perhaps trembling in the grasp of death?

2 . A removal of his fear. (Verse 21.) The Divine character has a terrifying, as well as an attractive, side to sinful man. The glory of the Divine purity is so effulgent ( Job 4:18 ), of the Divine justice so incorruptible ( Job 9:2 ), of the Divine wisdom so ineffable ( Job 9:4 ), of the Divine strength so overwhelming ( Job 9:19 ), that the human spirit instinctively shrinks back in alarm. Burdened with guilt, tainted with pollution, lying under condemnation, it cannot hold up its head in the presence of such awful majesty, but, falling prostrate before the footstool of heaven's glorious King, exclaims, like Isaiah, "Woe is me; for I am undone!" ( Isaiah 6:5 ); and like David,

"In judgment enter not with me, thy servant poor;

For why, this well I wet, no sinner can endure

The sight of thee, O God."

( Psalms 143:2 , metrical version.)

And like St. Peter, "Depart from me; for I am a sinful man, O Lord" ( Luke 5:8 ). Job felt that, unless his mind were relieved from such paralyzing views of the overwhelming grandeur of his invisible Judge, it would be utterly hopeless to expect he could even state his case aright, much less win his cause. Hence already he had craved the interposition of a daysman, who should both take away God's rod and remove God's fear ( Job 9:34 ) in order to enable him to speak; and to this he apparently again recurs. Happily such a daysman has been provided for us in Christ, in whom the anxious sinner may now behold, not only the rod of Divine punishment removed, but the greatness of the Divine glory veiled, so that one who desires to speak with God may do so without a fear, "whether God himself opens the cause, or permits him to have the first word."

III. CONTENTS OF THE PLEADING .

1 . A bold interrogation. (Verse 23.)

2 . An inexplicable problem. (Verse 24.) Here is

3 . A pathetic expostulation.

Learn:

1 . The gratitude which saints and sinners both owe to God for the throne of grace.

2 . The sublime fearlessness with which the guiltiest no less than the godliest may approach that throne.

3 . The liberty which all enjoy to pour out their hearts before God.

4 . The propriety of seeking a more intimate acquaintance with the reality and power of indwelling sin.

5 . The sinfulness of supposing that God ever treats any of his creatures as enemies.