Job 16 - Charles Simeon's Horae Homileticae

DISCOURSE: 467
JOB’S CONSCIOUS INTEGRITY

Job 16:19. Now, behold, my witness is in heaven, and my record is on high.

GREATLY was this holy man afflicted by his own friends, who came to condole with him; so that he was constrained to say, “Miserable comforters are ye all [Note: ver. 2.]!” Yet was he not wholly destitute of comfort; because he had the testimony of his own conscience, that, to the best of his ability, he had approved himself both to God and man: for neither had there been any injustice in his hands towards man, nor had his prayer been hypocritical before God [Note: ver. 17.]. Had he been guilty of any secret oppression, he wished the earth to disclose it, and his very prayers also to be rejected of his God [Note: ver. 18.]: but he could appeal to the heart-searching God himself for his integrity: “Now, behold, my witness is in heaven, and my record is on high.”

It shall be my endeavour,

I. To unfold this passage in reference to Job—

These words may be understood as containing,

1. An unquestionable truth—

[“The eyes of the Lord are in every place, beholding the evil and the good.” There is not an abomination in the heart, which is not seen by God, nor one that is not noticed in the book of his remembrance as a ground of his future judgment. To this the whole Scriptures bear witness: “I know the things that come into your mind, every one of them [Note: Ezekiel 11:5.].” “I search the heart and try the reins, even to give to every man according to his ways, and according to the fruit of his doings [Note: Jeremiah 17:10.].” On the other hand, there is not a holy motion in the heart, but God notices it in the same manner, and for the same end. “There was some good thing in the heart of young Abijah [Note: 1 Kings 14:13.];” and God made that the ground of distinguishing him above all his brethren, who were wholly given to iniquity. And where God is said to write in the book of his remembrance the conferences of his people, he is represented as taking peculiar notice of the thoughts of those who listen, no less than of the words of those who speak: so observant is he of every the minutest good that can be imagined. The sigh, the groan, the very look, is understood by him, and regarded with delight; and every tear is treasured up in his vials [Note: Psalms 56:8.], and shall be exhibited by him, in the last day, in attestation of our sincerity. “When thou wast under the fig-tree, I saw thee [Note: John 1:48.],” is a specimen of the testimony he will bear to our most hidden dispositions and desires.]

2. A consolatory reflection—

[Inexpressibly painful must have been the judgment of his misguided friends. Indeed, appearances were much against him: for why should he be called to endure such complicated and unparalleled afflictions, if he did not merit them? and, if he did merit them, what a consummate hypocrite must he have been, to have gained so high a reputation for piety! Such was the interpretation which his friends put upon the troubles that had come upon him. They thought that the dispensations of Providence were a sufficient criterion whereby to estimate a man’s character, particularly when they were so extraordinary and unprecedented as those which they now beheld. But Job knew that their accusations were unfounded, and their decision altogether unmerited. The testimony of his conscience, therefore, afforded him no little consolation. He knew that heaven had witnessed in him a far different conduct from that which his uncharitable friends imputed to him, and that God’s record concerning him differed widely from theirs: to God, therefore, he committed his case, not doubting but that, when his sentence should be declared, it would be the Very reverse of that which they so ignorantly passed upon him. Hence he felt as the Apostle did afterwards, under the imputations cast on him: “It is a small matter to me to be judged of you, or of man’s judgment; yea, I judge not mine own self: but he that judgeth me is the Lord [Note: 1 Corinthians 4:3-4.].”]

3. A solemn appeal—

[There are many instances wherein the people of God have made their appeal to him, respecting things of which he only could judge. Thus Samuel [Note: 1 Samuel 12:5.], and David [Note: Psalms 18:23-24; Psalms 40:9.], and Paul [Note: Romans 1:9. 2 Corinthians 1:23.Philippians 1:8.], frequently called God to witness, either their innocence of evils imputed to them, or their performance of things to which he alone was privy. And it is in this sense, chiefly, that the words of my text are to be understood. In this view they have the nature of an oath, and should have put an end to all further controversy on the subject. In another place he makes a similar appeal to God, and says, “Thou knowest I am not wicked,” that is, wilfully and deliberately wicked [Note: Job 10:7.]. And happy was he, in having such a witness as could not err, and such a record as could never be set aside.]

Such being, as I conceive, the import of this passage, I shall now,

II.

Improve it in reference to ourselves—

To every description of person is this passage capable of most profitable application. And I would, in reference to it, address,

1. The formal—

[You, because of the constancy of your observances, are ready to persuade yourselves that you are accepted of your God. But what, I would ask, is the witness which you have in heaven, and what the record that is on high concerning you? Can the testimony of the heart-searching God be in your favour? Must it not rather be to this effect? ‘I never saw you weeping for your sins: never did I behold you fleeing to Christ with any thing approaching to the earnestness with which a manslayer fled from his pursuer to the city of refuge. Never did I hear you surrendering up yourselves wholly to the Lord, as his redeemed people. As far as outward services have gone, you have been forward enough; but to real vital religion you have been utter strangers.’ Consider, Brethren, I pray you, what reply ye will make to such a testimony as this. You cannot set it aside: your own consciences attest the truth of it: yet, if it be true, what hope can ye have before God? Indeed, indeed, ye do but deceive your own souls, whilst ye rest “in a form of godliness, and are destitute of its power.”]

2. The hypocritical—

[Well I know, that none will conceive themselves addressed under such a character as this. And I would to God that there were none to whom the character really appertains! But let me ask, Are there none who have embraced the Gospel as a system, and yet never been cast into the mould of it, so as really to be assimilated to their Lord in the spirit and temper of their minds? Can God say concerning all of you, ‘I have witnessed the subjugation of your passions, the mortification of your lusts, and the entire change of all your tempers; so that you are no longer proud, and passionate, and vindictive, in your spirit; no longer earthly and sensual in your desires; no longer cold and formal in your duties; but you are become humble, meek, forgiving, towards men; pure, spiritual, and heavenly, in your own souls; and devout and holy before God?’ What say you? Can the heart-searching God bear this testimony respecting you? and is this the habit which every hour bears to heaven, to be recorded there? Tell me, Brethren, what does conscience say to this? Verily, it must be feared that the experience of many will not bear this test; but that their own consciences at this moment condemn them as guilty of gross, and flagrant, and frequent inconsistencies: and, “if your own hearts condemn you, remember that God is greater than your hearts, and knoweth all things.” It is to little purpose that your external conduct be approved: for “God looketh at the heart;” and expects that you “be renewed in the spirit of your mind.” He will bring all your tempers end dispositions under examination at the last day: and, if he cannot bear witness to the loveliness of them here, you may be assured that you can have no favourable testimony from him hereafter. You may forget your motions of pride and envy, of uncharitableness and discontent, of covetousness and impurity, but God records them all in the book of his remembrance, and will surely bring them forth, to the confusion and condemnation of your souls, if you do not get them washed away in the Redeemer’s blood, and mortified through the influences of his Holy Spirit. I pray you, remember, it is by your fruits that the tree will be estimated; and, according as they shall be found, will you either be translated to heaven, or cast into the lake of fire, to be the fuel of God’s righteous indignation through all eternity.]

3. The calumniated—

[It is possible that some of you, like Job, may lie under censures which you do not deserve, and may “have things laid to your charge which you never knew.” It is possible, too, that appearances may be against you; as was the case with Joseph in Potiphar’s palace; and with Benjamin, when Joseph’s cup was found upon him. Should this be your unfortunate condition, commit, with all humility, your cause to God, and leave yourselves altogether in his hands. Doubtless it is extremely painful to be calumniated and traduced: but the testimony of a good conscience is sufficient to support you, especially when confirmed by the witness of God’s Spirit in your souls. You remember “how many charges were brought against our blessed Lord: yet he answered to never a word, insomuch that the governor marvelled greatly.” Imitate ye Him in this respect. Be not too eager about the vindication of yourselves: but let your life speak, and your spirit speak: and the time shall speedily arrive, if not in this world, yet certainly in the life to come, when your character shall be cleared, and your righteousness shine forth as the noonday sun.]

4. The sincere—

[It is an unspeakable consolation to know that God is acquainted with all that passes in our hearts. If he knows our defects, he knows also our humiliation on account of them. He knows what conflicts we sustain, and what victories we gain through the mighty operation of his Spirit on our souls. And if we be “Israelites indeed without guile,” he will bear witness to it before the whole assembled universe, and vouchsafe to us the richest tokens of his mercy and love. Be watchful, then, against every deviation from duty, even in thought; and labour incessantly to “keep a conscience void of offence, towards both God and man.” Bear in mind, that the eye of God is ever upon you; and endeavour constantly to walk as in his immediate presence. Thus will you approve yourselves to him, and ensure from him in judgment that testimony of his approbation, “Thou hast been faithful over a few things; be thou ruler over many things; enter thou into the joy of thy Lord.”]