502. JOB 29:11-16. TRUE BENEFICENCE

Job_29:11-16. True Beneficence

(DESIGNED FOR BENEVOLENT INSTITUTIONS)

"When the ear heard me then it blessed me and when the eye saw me it gave witness to me because I delivered the poor that cried, and the fatherless, and him that had none to help him," &c., &c.’97Job_29:11-16.

Few histories are so eventful and interesting as that of Job. His career open upon us as peculiarly bright; the morning of his life was serene, cloudless, and happy. The sun of prosperity shone upon his path, and heaven and earth harmonized in promoting his prosperity. No wonder that he should exclaim, "I shall die in my nest." But it pleased God to visit him with a total reverse of circumstances. His flocks and herds are taken; his servants are slain; his sons suddenly cut off. These calamities are followed by a disease in his own person of the most afflictive kind; his friends write bitter things against him, and the wife of his bosom suggests to him, that he had better "curse God and die." How rapidly and totally did his earthly comforts flee away. Two things, however, did not fail him. A firm hope in the predicted Saviour, and a comfortable remembrance of the course of life he had pursued. His faith, even in the darkest hour, recognised his living Redeemer. "I know that my Redeemer liveth." And as to his life, he could remember how he had labored not only to enjoy the blessing of God, but also to be a blessing to those around him. "When the ear heard me," &c. Let us notice, I. The benevolent course he had pursued. And, II. The reason why we should adopt and imitate it.

Let us notice,

I. The benevolent course he had pursued.

He had mercifully regarded the sufferings of those around him. He specifies several classes of suffering which it had been his solicitude to alleviate.

1. The poor that cried.

Poverty is one of the afflictions of life, and one that is necessarily associated with pain and sorrow. Especially is this true of abject poverty Poverty that compels its victims to cry for relief. It is difficult for the affluent to form correct ideas of the miseries of this condition. To be hungry and have no food; to be cold and have uncomfortable clothing; to have a cheerless dwelling, &c. And this too often in the midst of plenty. To see around us the rich, the joyous, the affluent, rolling in profusion. It is obvious that some degree of poverty has affected the world in all ages. There are occasions, however, when it is more severe and more general. He refers,

2. To the fatherless children.

The father is expected to provide for his household. To him the children have a right to look up. But we see that fathers are sometimes taken away, and the support of dependent children therefore fails. Have not such helpless little ones a claim upon our help? Ought we not to compassionate their condition, and stretch out the hand of kindness towards them? They have not only temporal wants, but they have minds to be cultivated, and souls to be trained up in the nurture and admonition of the Lord.

3. To the disconsolate widow.

The case of the widow is always mentioned with tenderness in the holy scriptures. It is often with the widow as with the fatherless, that her earthly support is taken away, her means of livelihood removed, and she is left to stand against the storms of life solitary and single-handed. Often, too, the necessities of such are aggravated by the wicked and unprincipled conduct of persons, who will even rob the fatherless, and devour the portion of the widow. He refers,

4. To those afflicted in person.

The blind and lame are expressly mentioned in the text. In health, persons may struggle with poverty. But when lame, they lose their energy; or when darkness beclouds their vision, what then can they do? How greatly poverty is deepened and embittered by affliction. Personal affliction, with every comfort and with the utmost attention, is only just bearable. What is it then when wedded to poverty and want. He refers,

5. To those ready to perish.

It is truly distressing to think of our fellow-creatures perishing for want. Yet we know that this is sometimes the case. Persons do perish with hunger,’97with cold,’97in their afflictions,’97through wan of relief. Die neglected, unpitied, and unknown.

6. To such as had none to help them.

Some poor afflicted persons meet with kind friends. Others have relatives or neighbors who assist them. But there are cases where there are none to help. Persons who in their afflictions depend on the compassion of the benevolent. Often strangers who are suddenly afflicted, and who require immediate aid or they perish, "having none to help them." Let us just notice how these varied cases were treated by the godly Job.

(1) He exercised compassion of heart towards them.

He did not shut his ears or close his eyes to the miseries of those around him. He did not wrap himself in the mantle of selfish indifference. He saw, and heard, and pitied the miseries of those around him.

(2) He administered effectual relief.

"Delivered the poor." "Caused the widow’s heart," &c. "Eyes to the blind," &c. He labored from this fulness to supply the need of the wretched. He did not merely say, Be fed, be clothed, be warmed. But he administered the bread and the raiment, &c. His feelings were embodied in actions of goodness and mercy.

(3) He assiduously devoted himself to works of beneficence.

"The cause which I knew not," &c. He did not exercise his benevolence occasionally, or just as they came across his path, but he searched for objects of misery This was one part of his duty, and with diligence he fervently attended to it. It is clear,

(4) That he exercised mercy and goodness with cheerful affection.

The whole passage breathes the gentle and the tender. His was not harsh-wrought and upbraiding charity; but the soft affection, the courteous and kind overflowings of his heart. He acted willingly; not of constraint, but of a ready mind. Now let us consider,

II. The reasons why we should adopt the same course and imitate his example.

1. There are the sympathies of our common humanity.

God has formed us for the exercise of kindness and compassion. He has planted these feelings in our hearts. He has so constituted us that the sight or hearing of suffering produces an immediate effect on our souls. This is common to man as man; to the savage as well as the philosopher. To shut up our bowels of compassion is to do violence to the principles of our humanity.

2. There are the laws of righteousness.

One of the commandments of God is, hat we are to love our neighbor, &c. And Christ has taught us the extent of that love in the parable of the Good Samaritan. Jehovah demands this from us. It is a moral exaction. Disobedience is therefore scriptural immorality.

3. There are the higher claims of Christian goodness.

We are under the dispensation of mercy. Ours is a religion of love. Christ is our teacher and example. Under the law God made great provision for the poor and the stranger. Jesus embodied goodness and mercy, and exhibited them in every part of his life. He was the friend of the poor and the solace of the distressed.

4. There are the dignities and pleasures arising from it.

The text speaks of it as a robe and a diadem. It is the most beautiful and dignified garment in which we can be clothed. It is the celestial garment of love, and the diadem of mercy. But it is also essentially connected with pleasure. True pleasure. The loftiest and finest of our nature. That which angels have, &c. That which God enjoys. The richest and sweetest felicity we can have on earth. It is so often, too, in the retrospect. Was it not so to Job? He could look back and remember this with pleasure.

5. There are connected with it many great and precious promises.

Let us look at two or three,’97Psa_41:1-3; Isa_58:16, &c. "Blessed are the merciful," &c. Christ will acknowledge every act of goodness to the poor as though done to himself. He has said, "The poor cannot recompense you, but ye shall be recompensed in the resurrection of the just."

Application

1. Have we exhibited any of the spirit of Job?

Do we in the least degree experimentally know the meaning of the text?

2. Let our beneficence be wisely and prudently administered.

3. Remember our need of God’s constant goodness to us.

Both in body and soul.

4. Goodness is the fruit, not the basis of piety.

Autor: JABEZ BURNS