Verse-by-Verse Bible Commentary
Job 30:23

Clarke's Commentary

Verse Job 30:23. Thou wilt bring me to death — This must be the issue of my present affliction: to God alone it is possible that I should survive it.

To the house appointed for all living. — Or to the house, מועד moed, the rendezvous, the place of general assembly of human beings: the great devourer in whose jaws all that have lived, now live, and shall live, must necessarily meet.

"____________ O great man-eater!

Whose every day is carnival; not sated yet!

Unheard of epicure! without a fellow!

The veriest gluttons do not always cram!

Some intervals of abstinence are sought

To edge the appetite: thou seekest none.

Methinks the countless swarms thou hast devour'd,

And thousands that each hour thou gobblest up,

This, less than this, might gorge thee to the full.

But O! rapacious still, thou gap'st for more,

Like one, whole days defrauded of his meals,

On whom lank hunger lays her skinny hand,

And whets to keenest eagerness his cravings;

As if diseases, massacres, and poisons,

Famine, and war, were not thy caterers."

THE GRAVE.

Bridgeway Bible Commentary

Past glory; present humiliation (29:1-30:31)

Since the three friends have nothing more to say, Job proceeds to show that in the past he had indeed tried to fear God and avoid wrongdoing. So close was his fellowship with God in those days that he could call it friendship (29:1-4). He was blessed with family happiness and prosperity (5-6). He was one of the city elders and was highly respected by the whole community (7-10).
Most rulers were corrupt, favouring the rich and oppressing the poor, but Job’s impartiality and honesty were well known everywhere (11-14). He helped those who were exploited and never feared to give a judgment against the oppressors, no matter how rich or powerful they were (15-17). Job felt that in view of such uprightness he could look forward to a bright future of continued contentment and success (18-20). He would have the same freshness as in former days, when he guided people with his wise advice and cheered them with his warm understanding (21-25).
But instead of the honour and happiness he expected, Job has shame and misery. The lowest of society mock him cruelly (30:1). These worthless people had been driven into the barren wastelands in punishment for their misdeeds, but now they return to make fun of him as he sits in pain and disgrace at the garbage dump (2-8). God allows them to humiliate him without restraint, and he cannot defend himself (9-11). He feels like a city that was once glorious but is now smashed and overrun by the enemy (12-15).
In addition to suffering cruel humiliation, Job has agonizing physical pain. He gets no relief, day or night. As he rolls in agony, his clothes twist around him and become covered in the filth of burnt garbage (16-19). He cries to God, but God only sends him more pain, as if torturing him to death (20-23).
With the desperation of a person sinking into certain ruin, Job cries out for help; but no one gives him the sympathetic assistance that he once gave others (24-26). Depressed in spirit and loathsome in appearance, tortured by pain and rejected by his fellows, he can do nothing but groan (27-31).

Coffman's Commentaries on the Bible

FURTHER DIMENSIONS OF JOB'S MOURNFUL CONDITION

"And now my soul is poured out within me; Days of affliction have taken hold upon me. In the night season my bones are pierced in me. And the pains that gnaw me take no rest. By great force is my garment disfigured; It bindeth me about as the collar of my coat. He hath cast me into the mire, And I am become like dust and ashes. I cry unto thee, and thou dost not answer me. I stand up, and thou gazest at me. Thou art turned to be cruel to me; With the might of thy hand thou persecutest me. Thou liftest me up to the wind, thou causest me to ride upon it. For I know that thou wilt bring me to death, And to the house appointed for all living. Howbeit, doth not one stretch out his hand in his fall? Or in his calamity therefore cry for help?"

"Beginning with this paragraph and on to the end of the chapter Job turns to the familiar burden of his complaint, his actual misery."Layman's Bible Commentary, op. cit., p. 124.

"By God's great force is my garment disfigured" One does not need to be a scholar to know that this is a false rendition. Does it take the "great power" of Almighty God to disfigure such a trifling thing as a garment worn by a human being? "Job's ill-fitting garment seems a trivial effect of the mighty power of God."International Critical Commentary, op. cit., p. 257. Other translations suggested by scholars are also subject to uncertainty and question. Perhaps it is best to view the passage, as stated by Driver, to be, "Hopelessly obscure or corrupt."Ibid.

"He hath cast me into the mire" As this reads, we have a false charge against God, and therefore we do not accept this as the proper translation of the text. God never casts anyone into the mire. Perhaps Rowley is correct who wrote that, "The Hebrew reads. `He (or it) has cast me into the mire, and there is no indication that the subject is any different from that of Job 30:18.'New Century Bible Commentary, p. 196. And what disfigured Job's garment? It was his disease, not God; and we think that it was that same disease that had cast Job into the mire.

"I cry unto thee, and thou dost not answer me… thou art turned to be cruel to me… thou persecutest me… and thou dissolvest me in the storm… I know that thou wilt bring me to death" The general opinion of scholars on these verses is that Job is here accusing God of doing all these terrible things to him; but we find it impossible to harmonize such opinions with God's words in Job 42, "My servant Job has spoken of me the thing that is right" (Job 42:7-8). The reader knows that it was Satan, not God, who dealt so severely with Job. And, if our translation in these verses is correct (and we remain skeptical about that), then we must read Job's words as references to what God was allowing to happen, and not as references to what God was doing against Job.

"Verse 24 is unintelligible."International Critical Commentary, op. cit., p. 259. But some liberal scholars cannot overlook a chance like that to `emend' the text and make it say something that fits their theories. For example, Pope wrote concerning this unintelligible verse, "Taken in its hostile sense, by implication, Job accuses God of assaulting him while he is helpless and imploring help."The Anchor Bible (Garden City, New York: Doubleday and Company, 1982), Job, p. 196. This cannot possibly be correct, because God twice declared that Job had spoken the truth concerning God. God never assaulted any human being while he was praying, or at any other time.

Barnes' Notes on the Whole Bible

For I know that thou wilt bring me to death - This is the language of despair. Occasionally Job seems to have had an assurance that his calamities would pass by, and that God would show himself to be his friend on earth (compare the notes at Job 19:25), and at other times he utters the language of despair. Such would be commonly the case with a good man afflicted as he was, and agitated with alternate hopes and fears. We are not to set these expressions down as contradictions. All that inspiration is responsible for, is the fair record of his feelings; and that he should have alternate hopes and fears is in entire accordance with what occurs when we are afflicted. Here the view of his sorrows appears to have been so overwhelming, that he says he knew they must terminate in death. The phrase “to death” means to the house of the dead, or to the place where the dead are. Umbreit.

And to the house appointed for all living - The grave; compare Hebrews 9:27. That house or home is “appointed” for all. It is not a matter of chance that we come there, but it is because the Great Arbiter of life has so ordained. What an affecting consideration it should be, that such a house is designated for all! A house so dark, so gloomy, so solitary, so repulsive! For all that sit on thrones; for all that move in the halls of music and pleasure; for all that roll along in splendid carriages; for all the beautiful, the happy, the vigorous, the manly; for all in the marts of business, in the low scenes of dissipation, and in the sanctuary of God; for every one who is young, and every one who is aged, this is the home! Here they come at last; and here they lie down in the narrow bed! God’s hand will bring them all there; and there will they lie until his voice summons them to judgment!

Smith's Bible Commentary

Chapter 30

But now, chapter 30, he tells of the present condition. And just as glorious as was the past, so depressing is the present.

But now they that are younger than I have me in derision, whose fathers I would have disdained to set with the dogs of my flock. Yea, whereto might the strength of their hands profit me, in whom old age was perished? For want and famine they were solitary; fleeing into the wilderness in former time desolate and waste: Who cut up mallows by the bushes, and juniper roots for their meat. They were driven forth from among men, (they cried after them as after a thief;) To dwell in the cliffs in the valleys, in caves of the earth, and in the rocks ( Job 30:1-6 ).

These people are just the off-scouring of the earth.

Among the bushes they brayed; under the nettles they were gathered together. They were children of fools, yea, children of base men: they were viler than the earth. And now I am their song, yea, I am their byword. [They're looking down on me.] They abhor me, they flee far from me, they spare not to spit in my face ( Job 30:7-10 ).

Spitting, of course, is an insult in the Orient. It's an insult any place to spit in a guy's face, I suppose. But in the Orient it is a sign of great disdain. Many times, walking in Israel, through the old city, you can see hatred in the eyes of some of the Arabs there. And as you go by, they'll spit. Sometimes they'll spit on you. But it is just a sign of utter contempt and disdain. It's about the worst insult that the Oriental can heap upon you, is to spit on you.

We have a friend who went to Okinawa as a missionary and there was a lot of anti-American feeling on Okinawa after the war. And his little boy, who was in first grade, had to go to an all-Oriental school. And every day when his little boy would come home from school, they'd have to bathe him because he was covered with spit all over his body as the children were showing their hatred and disdain of the ugly American. And the dad was so torn up and upset over it he was thinking about just leaving the mission field and his little boy said, "No, Daddy." He said, "I'm doing it for Jesus and it's alright with me." And he said, "I'm just praying that the Lord will help them to know His love and maybe I can show it to them." But he said it was sickening, as the poor little kid would get home from school just covered head to toe. Kids would spit on him.

And so Job speaks of this horrible thing. And, of course, it wasn't just the mouth saliva, it would be the (clears throat)'ing kind. (Sorry about that, honey, I just... facts are facts.) My wife doesn't like me to say things like that, but you know, you might as well know the truth, even though it's ugly.

Because he hath loosed my cord, and afflicted me ( Job 30:11 ),

Talking about God. "Because God has afflicted me."

they have also let loose the bridle before me. Upon my right hand rise the youth ( Job 30:11-12 );

Now here's what these kids were doing. Rotten little kids.

they push away my feet ( Job 30:12 ),

In other words, they trip me as I'm walking along.

and they raise up against me the ways of their destruction. They mar my path, they set forward my calamity, they have no helper. They came upon me as a wide breaking in of waters: in the desolation they rolled themselves upon me. Terrors are turned upon me: they pursue my soul as the wind: and my welfare passes away as a cloud. And now my soul is poured out upon me; and the days of affliction have taken hold upon me. My bones are pierced in me in the night season: and my sinews take no rest. By the great force of my disease is my garment changed: it binds me about as the collar of my coat. He hath cast me into the mire, and I am become like dust and ashes. I cry unto thee, and you do not hear me: I stand up, and you don't regard me. You have become cruel to me: with your strong hand you've opposed yourself against me. You lift me up to the wind; and you cause me to ride upon it, and dissolve my substance. For I know that you will bring me to death, and to the house appointed for all living. Howbeit he will not stretch out his hand to the grave, though they cry in his destruction. Did not I weep for him that was in trouble? was not my soul grieved for the poor? When I looked for good, then evil came unto me: and when I waited for light, there came darkness. My bowels boiled, and rested not: the days of affliction prevented me. I went mourning without the sun: I stood up, and I cried in the congregation. I am a brother to the dragons, a companion to owls. My skin is black upon me, and my bones are burned with heat. My harp also is turned to mourning, and my organ into the voice of them that weep ( Job 30:12-31 ).

Oh, what a sad, tragic condition this Job was in. From this position of honor, esteem and all, to the bottom. Just absolutely to the bottom.

In chapter 38, light finally comes. So cheer up, we're going to get out of this hole. But oh, how long? Many times we go through bitter experiences that we cannot understand. And while we are in those experiences, it always seems forever. They say that time is relative, and I'm convinced of that. If you're having an extremely pleasurable experience, an hour can go by so quickly. But if you're hurting, an hour seems like eternity. The relativity of time.

Job, going through these experiences, it seemed like forever. Even as sometimes as you are going through trials and testings, it seems like forever. "Oh, God, why?" And if we did not have, as Job, basic foundational truths undergirding us, surely we would fall. So one thing the book of Job really brings out and enforces in our minds is the necessity of the foundational truths being established within our lives: God is good, God is righteous, God loves me. I know that. What I don't know is why, when He loves me, He allows certain things to happen to me. He allows me to experience sorrows, griefs, pain. But I must just be satisfied with the fact that I know He does love me and nothing comes to me but what it isn't filtered through His love. God knows the way that I take and when I am tried, I am going to come out like gold.

Father, we thank you for Your love and for Your goodness. Be patient with us, Father, as we seek to understand that which cannot be understood by us: Your ways, Your purposes, Your dealings. And Lord, may we walk in Your love and may Your Spirit increase our faith. In Jesus' name. Amen. "

Dr. Constable's Expository Notes

Job’s present misery ch. 30

"Chapter 29 speaks of what the Lord gave to Job and chapter 30 speaks of what the Lord took away (cf. Job 1:21)." [Note: Zuck, Job, p. 129.]

Job was presently without respect (Job 30:1-15), disregarded (Job 30:16-23), and despondent (Job 30:24-31). He had formerly enjoyed the respect of the most respectable, but now he experienced the contempt of the most contemptible (Job 30:1-15; cf. Job 29:8; cf. Job 29:21-25). [Note: Andersen, p. 235.]

"The lengthy description of these good-for-nothing fathers is a special brand of rhetoric. The modern Western mind prefers understatement, so when Semitic literature indulges in overstatement, such hyperbole becomes a mystery to the average Western reader. To define every facet of their debauchery, to state it in six different ways, is not meant to glory in it but to heighten the pathetic nature of his dishonor." [Note: Smick, "Architectonics, Structured . . .," p. 93.]

God loosed His bowstring against Job (Job 30:11 a) by shooting an arrow at him (i.e., by afflicting him). Job’s enemies cast off the figurative bridle that had previously restrained them in their contacts with him (Job 30:11 b). Job described his soul as poured out within him (Job 30:16) in the sense that he felt drained of all zest for life. [Note: Pope, p. 222.] Job 30:18 probably means he felt that God was grabbing him by the lapels, so to speak, or perhaps that his sickness had discolored, rather than disheveled, his clothing. Job 30:28 evidently refers to Job’s emotional state, whereas Job 30:30 refers to his physical condition, even though the Hebrew words translated "mourning" and "black" are similar in meaning. The Hebrew words translated "comfort" and "fever" are also very close together in meaning. Job’s mental anguish exceeded his physical agony.

"Job is desperately seeking to arouse God’s sympathy for him." [Note: Hartley, p. 400.]

Gill's Exposition of the Whole Bible

For I know [that] thou wilt bring me [to] death,.... Quickly and by the present affliction upon him; he was assured, as he thought, that this was the view and design of God in this providence, under which he was to bring him to death and the grave; that he would never take off his hand till he had brought him to the dust of death, to that lifeless dust from whence he had his original; otherwise, that he would he brought thither, sooner or later, was no great masterpiece of knowledge; every man knows this will be the case with him as with all; death is become necessary by sin, which brought it into the world, and the sentence of it on all men in it, and by the decree and appointment of God, by which it is fixed and settled that all should die; and this is confirmed by all experience in all ages, a very few excepted, only two persons, Enoch and Elijah, Genesis 5:24: sometimes the death of persons is made known to them by divine revelation, as to Aaron and Moses, Numbers 20:12; and sometimes it may be gathered to be nigh from the symptoms of it on the body; from growing diseases, and the infirmities of old age; but Job concluded it from the manner of God's dealing with him, as he thought in wrath and indignation, determining to make an utter end of him:

and [to] the house appointed for all living; the grave, which is the house for the body when dead to be brought unto and lodged in; as the "house not made with hands, eternal in the heavens", 2 Corinthians 5:1, is for the soul in its separate state, until the resurrection morn; which house or grave is man's "long home", Ecclesiastes 12:5; and this is prepared and appointed for all men living, since all must die; and all that die have a house or grave, though that is sometimes a watery, and not an earthy one; however the dust of everybody has a receptacle provided for it, where it is reserved until the time of the resurrection, and then it is brought forth, Revelation 20:13; and this is by divine appointment; the word used signifies both an appointed time and place, and is often used of the Jewish solemnities, which were fixed with respect to both; and also of the people or congregation that attended them; the grave is the general rendezvous of mankind, and both the time when and the place where the dead are gathered and brought unto it are fixed by the determinate will and counsel of God.

Henry's Complete Commentary on the Bible

      15 Terrors are turned upon me: they pursue my soul as the wind: and my welfare passeth away as a cloud.   16 And now my soul is poured out upon me; the days of affliction have taken hold upon me.   17 My bones are pierced in me in the night season: and my sinews take no rest.   18 By the great force of my disease is my garment changed: it bindeth me about as the collar of my coat.   19 He hath cast me into the mire, and I am become like dust and ashes.   20 I cry unto thee, and thou dost not hear me: I stand up, and thou regardest me not.   21 Thou art become cruel to me: with thy strong hand thou opposest thyself against me.   22 Thou liftest me up to the wind; thou causest me to ride upon it, and dissolvest my substance.   23 For I know that thou wilt bring me to death, and to the house appointed for all living.   24 Howbeit he will not stretch out his hand to the grave, though they cry in his destruction.   25 Did not I weep for him that was in trouble? was not my soul grieved for the poor?   26 When I looked for good, then evil came unto me: and when I waited for light, there came darkness.   27 My bowels boiled, and rested not: the days of affliction prevented me.   28 I went mourning without the sun: I stood up, and I cried in the congregation.   29 I am a brother to dragons, and a companion to owls.   30 My skin is black upon me, and my bones are burned with heat.   31 My harp also is turned to mourning, and my organ into the voice of them that weep.

      In this second part of Job's complaint, which is very bitter, and has a great many sorrowful accents in it, we may observe a great deal that he complains of and some little that he comforts himself with.

      I. Here is much that he complains of.

      1. In general, it was a day of great affliction and sorrow. (1.) Affliction seized him, and surprised him. It seized him (Job 30:16; Job 30:16): The days of affliction have taken hold upon me, have caught me (so some); they have arrested me, as the bailiff arrests the debtor, claps him on the back, and secures him. When trouble comes with commission it will take fast hold, and not lose its hold. It surprised him (Job 30:27; Job 30:27): "The days of affliction prevented me," that is, "they came upon me without giving me any previous warning. I did not expect them, nor make any provision for such an evil day." Observe, He reckons his affliction by days, which will soon be numbered and finished, and are nothing to the ages of eternity, 2 Corinthians 4:17. (2.) He was in great sorrow by reason of it. His bowels boiled with grief, and rested not,Job 30:27; Job 30:27. The sense of his calamities was continually preying upon his spirits without any intermission. He went mourning from day to day, always sighing, always weeping; and such cloud was constantly upon his mind that he went, in effect, without the sun,Job 30:28; Job 30:28. He had nothing that he could take any comfort in. He abandoned himself to perpetual sorrow, as one that, like Jacob, resolved to go to the grave mourning. He walked out of the sun (so some) in dark shady places, as melancholy people use to do. If he went into the congregation, to join with them in solemn worship, instead of standing up calmly to desire their prayers, he stood up and cried aloud, through pain of body, or anguish of mind, like one half distracted. If he appeared in public, to receive visits, when the fit came upon him he could not contain himself, nor preserve due decorum, but stood up and shrieked aloud. Thus he was a brother to dragons and owls (Job 30:29; Job 30:29), both in choosing solitude and retirement, as they do (Isaiah 34:13), and in making a fearful hideous noise as they do; his inconsiderate complaints were fitly compared to their inarticulate ones.

      2. The terror and trouble that seized his soul were the sorest part of his calamity, Job 30:15; Job 30:16. (1.) If he looked forward, he saw every thing frightful before him: if he endeavoured to shake off his terrors, they turned furiously upon him: if he endeavoured to escape from them, they pursued his soul as swiftly and violently as the wind. He complained, at first, of the terrors of God setting themselves in array against him,Job 6:4; Job 6:4. And still, which way soever he looked, they turned upon him; which way soever he fled, they pursued him. My soul (Heb., my principal one, my princess); the soul is the principal part of the man; it is our glory; it is every way more excellent than the body, and therefore that which pursues the soul, and threatens that, should be most dreaded. (2.) If he looked back, he saw all the good he had formerly enjoyed removed from him, and nothing left him but the bitter remembrance of it: My welfare and prosperity pass away, as suddenly, swiftly, and irrecoverably, as a cloud. (3.) If he looked within, he found his spirit quite sunk and unable to bear his infirmity, not only wounded, but poured out upon him,Job 30:16; Job 30:16. He was not only weak as water, but, in his own apprehension, lost as water spilt upon the ground. Compare Psalms 22:14, My heart is melted like wax.

      3. His bodily diseases were very grievous; for, (1.) He was full of pain, piercing pain, pain that went to the bone, to all his bones, Job 30:17; Job 30:17. It was a sword in his bones, which pierced him in the night season, when he should have been refreshed with sleep. His nerves were affected with strong convulsions; his sinews took no rest. By reason of his pain, he could take no rest, but sleep departed from his eyes. His bones were burnt with heat,Job 30:30; Job 30:30. He was in a constant fever, which dried up the radical moisture and even consumed the marrow in his bones. See how frail our bodies are, which carry in themselves the seeds of our own disease and death. (2.) He was full of sores. Some that are pained in their bones, yet sleep in a whole skin, but, Satan's commission against Job extending both to his bone and to his flesh, he spared neither. His skin was black upon him,Job 30:30; Job 30:30. The blood settled, and the sores suppurated and by degrees scabbed over, which made his skin look black. Even his garment had its colour changed with the continual running of his boils, and the soft clothing he used to wear had now grown so stiff that all his garments were like his collar,Job 30:18; Job 30:18. It would be noisome to describe what a condition poor Job was in for want of clean linen and good attendance, and what filthy rags all his clothes were. Some think that, among other diseases, Job was ill of a quinsy or swelling in his throat, and that it was this which bound him about like a stiff collar. Thus was he cast into the mire (Job 30:19; Job 30:19), compared to mire (so some); his body looked more like a heap of dirt than any thing else. Let none be proud of their clothing nor proud of their cleanness; they know not but some disease or other may change their garments, and even throw them into the mire, and make them noisome both to themselves and others. Instead of sweet smell, there shall be a stench,Isaiah 3:24. We are but dust and ashes at the best, and our bodies are vile bodies; but we are apt to forget it, till God, by some sore disease, makes us sensibly to feel and own what we are. "I have become already like that dust and ashes into which I must shortly be resolved: wherever I go I carry my grave about with me."

      4. That which afflicted him most of all was that God seemed to be his enemy and to fight against him. It was he that cast him into the mire (Job 30:19; Job 30:19), and seemed to trample on him when he had him there. This cut him to the heart more than any thing else, (1.) That God did not appear for him. He addressed himself to him, but gained no grant--appealed to him, but gained no sentence; he was very importunate in his applications, but in vain (Job 30:20; Job 30:20): "I cry unto thee, as one in earnest, I stand up, and cry, as one waiting for an answer, but thou hearest not, thou regardest not, for any thing I can perceive." If our most fervent prayers bring not in speedy and sensible returns, we must not think it strange. Though the seed of Jacob did never seek in vain, yet they have often thought that they did and that God has not only been deaf, but angry, at the prayers of his people, Psalms 80:4. (2.) That God did appear against him. That which he here says of God is one of the worst words that ever Job spoke (Job 30:21; Job 30:21): Thou hast become cruel to me. Far be it from the God of mercy and grace that he should be cruel to any (his compassions fail not), but especially that he should be so to his own children. Job was unjust and ungrateful when he said so of him: but harbouring hard thoughts of God was the sin which did, at this time, most easily beset him. Here, [1.] He thought God fought against him and stirred up his whole strength to ruin him: With thy strong hand thou opposest thyself, or art an adversary against me. He had better thoughts of God (Job 23:6; Job 23:6) when he concluded he would not plead against him with his great power. God has an absolute sovereignty and an irresistible strength, but he never uses either the one or the other for the crushing or oppressing of any. [2.] He thought he insulted over him (Job 30:22; Job 30:22): Thou lifted me up to the wind, as a feather or the chaff which the wind plays with; so unequal a match did Job think himself for Omnipotence, and so unable was he to help himself when he was made to ride, not in triumph, but in terror, upon the wings of the wind, and the judgments of God did even dissolve his substance, as a cloud is dissolved and dispersed by the wind. Man's substance, take him in his best estate, is nothing before the power of God; it is soon dissolved.

      5. He expected no other now than that God, by these troubles, would shortly make an end of him: "If I be made to ride upon the wind, I can count upon no other than to break my neck shortly;" and he speaks as if God had no other design upon him than that in all his dealings with him: "I know that thou wilt bring me, with so much the more terror, to death, though I might have been brought thither without all this ado, for it is the house appointed for all living," Job 30:23; Job 30:23. The grave is a house, a narrow, dark, cold, ill-furnished house, but it will be our residence, where we shall rest and be safe. It is our long home, our own home; for it is our mother's lap, and in it we are gathered to our fathers. It is a house appointed for us by him that has appointed us the bounds of all our habitations. It is appointed for all the living. It is the common receptacle, where rich and poor meet; it is appointed for the general rendezvous. We must all be brought thither shortly. It is God that brings us to it, for the keys of death and the grave are in his hand, and we may all know that, sooner or later, he will bring us thither. It would be well for us if we would duly consider it. The living know that they shall die; let us, each of us, know it with application.

      6. There were two things that aggravated his trouble, and made it the less tolerable:-- (1.) That it was a very great disappointment to his expectation (Job 30:26; Job 30:26): "When I looked for good, for more good, or at least for the continuance of what I had, then evil came"--such uncertain things are all our worldly enjoyments, and such a folly is it to feed ourselves with great expectations from them. Those that wait for light from the sparks of their creature comforts will be wretchedly disappointed and will make their bed in the darkness. (2.) That is was a very great change in his condition (Job 30:31; Job 30:31): "My harp is not only laid by, and hung upon the willow-trees, but it is turned to mourning, and my organ into the voice of those that weep." Job, in his prosperity, had taken the timbrel and harp, and rejoiced at the sound of the organ,Job 21:12; Job 21:12. Notwithstanding his gravity and grace, he had found time to be cheerful; but now his tune was altered. Let those therefore that rejoice be as though they rejoiced not, for they know not how soon their laughter will be turned into mourning and their joy into heaviness. Thus we see how much Job complains of; but,

      II. Here is something in the midst of all with which he comforts himself, and it is but a little. 1. He foresees, with comfort, that death will be the period of all his calamities (Job 30:24; Job 30:24): Though God now, with a strong hand, opposed himself against him, "yet," says he, "he will not stretch out his hand to the grave." The hand of God's wrath would bring him to death, but would not follow him beyond death; his soul would be safe and happy in the world of spirits, his body safe and easy in the dust. Though men cry in his destruction (though, when they are dying, there is a great deal of agony and out-cry, many a sigh, and groan, and complaint), yet in the grave they feel nothing, they fear nothing, but all is quiet there. "Though in hell, which is called destruction, they cry, yet not in the grave; and, being delivered from the second death, the first to me will be an effectual relief." Therefore he wished he might be hidden in the grave,Job 14:13; Job 14:13. 2. He reflects with comfort upon the concern he always had for the calamities of others when he was himself at ease (Job 30:25; Job 30:25): Did not I weep for him that was in trouble? Some think he herein complains of God, thinking it very hard that he who had shown mercy to others should not himself find mercy. I would rather take it as a quieting consideration to himself; his conscience witnessed for him that he had always sympathized with persons in misery and done what he could to help them, and therefore he had reason to expect that, at length, both God and his friends would pity him. Those who mourn with them that mourn will bear their own sorrows the better when it comes to their turn to drink of the bitter cup. Did not my soul burn for the poor? so some read it, comparing it with that of St. Paul, 2 Corinthians 11:29, Who is offended, and I burn not? As those who have been unmerciful and hard-hearted to others may expect to hear of it from their own consciences, when they are themselves in trouble, so those who have considered the poor and succoured them shall have the remembrance thereof to make their bed easy in their sickness, Psalms 41:1; Psalms 41:3.

Spurgeon's Verse Expositions of the Bible

Concerning Death

September 26 th , 1886

by

C. H. SPURGEON (1834-1892)

“For I know that thou wilt bring me to death, and to the house appointed for all living.” --Job 30:23

Job suffered from a terrible sickness, which filled him with pain both day and night. It is supposed that, in addition to his grievous eruptions upon the skin, he endured great difficulty in breathing. He says in the eighteenth verse, “By the great force of my disease is my garment changed: it bindeth me about as the collar of my coat.” His clothes were sodden, and clung to him: his skin was blackened, and seemed to be tightened. He was like a man whose tunic strangles him; the collar of his garment seemed to be fast bound about his throat. Those who have suffered from it know what distress is occasioned by this complaint, especially when they are also compelled to cry, “My bones are pierced in me in the night season: and my sinews take no rest.” At such a time Job thought of death, and surely if at any period in our lives we should consider our latter end, it is when the frail tent of our body begins to tremble, because the cords are loosened and the curtain is rent. It is the general custom with sick people to talk about “getting well”; and those who visit them, even when they are gracious people, will see the tokens of death upon them and yet will speak as if they were hopeful of their recovery. I remember a father asking me when I prayed with a consumptive girl to be sure not to mention death. In such cases it would be far more sensible for the sick man to turn his thoughts towards eternity, and stand prepared for the great change. When our God by our affliction calls upon us to number our days, let us not refuse to do so. I admire the wisdom of Job, that he does not shirk the subject of death, but dwells upon it as an appropriate topic, saying, “I know that thou wilt bring me to death, and to the house appointed for all living.”

Yet Job made a mistake in the hasty conclusion which he drew from his grievous affliction. Under depression of spirit he felt sure that he must very soon die; he feared that God would not relax the blows of his hand until his body became a ruin, and then he would have rest. But he did not die at that time. He was fully recovered, and God gave him twice as much as he had before. A life of usefulness, and happiness, and honor lay before him; and yet he had set up his own tombstone, and reckoned himself a dead man. It is a pity for us to pretend to predict the future, for we certainly cannot see an inch before us. As it is idle with day dreams to fascinate the heart into a groundless expectation, so is it equally foolish to increase the evil of the day by forebodings of tomorrow. Who knoweth what is to be? Wherefore should I wish to uplift the corner of the curtain, and peer into what God has hidden? Some of those who have been most sure that they would die soon, have lived longer than others. A prophet once prayed to die, and yet he never saw death. From the lip of Elias, who was to be caught up by a whirlwind into heaven, it was a strange prayer-- “Take away my life; for I am not better than my fathers.”

It is the part of a brave man, and especially of a believing man, neither to dread death nor to sigh for it; neither to fear it nor to court it. In patience possessing his soul, he should not despair of life when hardly pressed; and he should be always more eager to run his race well than to reach its end. It is no work of men of faith to predict their own deaths. These things are with God. How long we shall live on earth we know not, and need not wish to know. We have not the choosing of short or long life; and if we had such choice, it would be wise to refer it back to our God. “Father, into thy hands I commend my Spirit,” is an admirable prayer for living as well as for dying saints. To wish to pry between the folded leaves of the book of destiny is to desire a questionable privilege: doubtless we live the better because we cannot foresee the moment when this life shall reach its finis.

Job made a mistake as to the date of his death, but he made no mistake as to the fact itself. He spake truly when he said: “I know that thou wilt bring me to death.” Some day or other the Lord will call us from our home above ground to the house appointed for all living. I invite you this morning to consider this unquestioned truth. Do you start back? Why do you do so? Is it not greatly wise to talk with our last hours? “We want a cheerful theme.” Do you? Is not this a cheerful theme to you? It is solemn, but it ought also to be welcome to you. You say that you cannot abide the thought of death. Then you greatly need it. Your shrinking from it proves that you are not in a right state of mind, or else you would take it into due consideration without reluctance. That is a poor happiness which overlooks the most important of facts. I would not endure a peace which could only be maintained by thoughtlessness. You have something yet to learn if you are a Christian, and yet are not prepared to die. Yon need to reach a higher state of grace, and attain to a firmer and more forceful faith. That you are as yet a babe in grace is clear from your admission that to depart and be with Christ does not seem to be a better thing for you than to abide in the flesh.

Should it not be the business of this life to prepare for the next life, and, in that respect, to prepare to die? But how can a man be prepared for that which he never thinks of? Do you mean to take a leap in the dark? If so, you are in an unhappy condition, and I beseech you as you love your own soul to escape from such peril by the help of God's Holy Spirit.

“Oh,” saith one, “but I do not feel called upon to think of it.” Why, the very season of the year calls you to it. Each fading leaf admonishes you. You will most surely have to die; why not think upon the inevitable? It is said that the ostrich buries its head in the sand, and fancies itself secure when it can no longer see the hunter. I can hardly fancy that even a bird can be quite so foolish, and I beseech you do not enact such madness. If I do not think of death, yet death will think of me. If I will not go to death by meditation and consideration, death will come to me. Let me, then, meet it like a man, and to that end let me look it in the face. Death comes into our houses, and steals away our beloved ones. Seldom do I enter this pulpit without missing some accustomed face from its place. Never a week passes over this church without some of our happy fellowship being caught away to the still happier fellowship above. This week a youthful member has melted away, and her mourning parents are in our midst. We as a congregation are continually being summoned to remember our mortality; and so, whether we will hear him or not, death is preaching to us each time we assemble in this house. Does he come so often with God's message, and shall we refuse to hear? Nay, let us lend a willing ear and heart, and hear what God the Lord would say to us at this time.

Oh! you that are youngest, you that are fullest of health and strength, I lovingly invite you not to put away this subject from you. Remember, the youngest may be taken away. Early in the life of my boys I took them to the old churchyard of Wimbledon and bade them measure some of the little graves within that enclosure, and they found several green hillocks which were shorter than themselves. I tried thus to impress upon their young minds the uncertainty of life. I would have every child remember that he is not too young to die. Let others know that they are not too strong to die. The stoutest trees of the forest are often the first to fall beneath the destroyer’s axe. Paracelsus, the renowned physician of old time, prepared a medicine of which he said that if a man took it regularly he could never die, except it were of extreme old age; yet Paracelsus himself died a young man. Those who think they have found the secret of immortality will yet learn that they are under a strong delusion. None of us can discover a spot where we are out of bow-shot of the last enemy, and therefore it would be idiotic to refuse to think of it. A certain vainglorious French Duke forbade his attendants ever to mention death in his hearing; and when his secretary read to him the words, “The late King of Spain,” he turned upon him with contemptuous indignation, and asked him what he meant by it. The poor secretary could only stammer out, “It is a title which they take.” Yes, indeed, it is a title we shall all take, and it will be well to note how it will befit us. The King of terrors comes to kings, nor does he disdain to strip the pauper of his scanty flesh: to you, to me, to all he comes; let us all make ready for his sure approach.

I. First, then, very solemnly under the teaching of God’s Spirit, I call your attention to a piece of PERSONAL KNOWLEDGE: “I know that thou wilt bring me to death, and to the house appointed for all living.” A general truth here receives a personal application.

Job know that he should be brought to the grave, because he perceived the universality of that fact in reference to others. He lived on the verge of an age when life was longer than now; and yet the patriarch had never known a person who had not after a certain age quitted this earthly stage. Cast your eye over every land, glance from the pole to the equator, and along to the other pole, and see if this be not the universal law, that man must be dissolved in death. “It is appointed unto men once to die.” Two men alone entered the next world without seeing death, but those two exceptions prove the rule. Another great exception is yet to come, which I would never overlook. Peradventure the Lord Jesus Christ may personally come before we see death, and when he cometh we that are alive and remain shall not fall asleep; but even then “we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the dead shall be raised incorruptible, and we shall be changed.” This is the great exception to the rule, and we cheerfully allow it to dwell upon our minds; but if the Master tarries, we ourselves shall not be exempt from the common rule. Die all we must. Dust to dust, ashes to ashes, must be the last word for us among the sons of men. I hope nobody here is so foolish as to suppose that he shall live on, and never be gathered with the great assembly in the house appointed for all living. Last week one poor fanatic who taught that she herself would never see corruption, was taken from the midst to her dupes to be laid in the sepulcher. A clergyman whom I well know lectured upon his having found the means of living here forever; but he, too, has gone over to the great majority. That we can avoid the grave is a dream, an idle dream, not worthy of a moment's controversy. All flesh shall see corruption in due time, if it be not changed at Lord's coming. “What man is he that liveth, and shall not see death? Shall he deliver his soul from the hand of the grave?” In their myriads the races of the past have subsided into the earth. In one endless harvest death has reaped down all of woman born. Job knew that he himself should be brought to death because all others last been brought there.

He knew it also because he had considered the origin of mankind . In our text the Hebrew expression would run somewhat thus: “I know that thou wilt bring me to death.” He had never died before; yet the expression is constantly used, as in the following passage-- “Thou turnest man to destruction; and sayest, Return, ye children of men.” We were never in the grave before; how then can we return? Was it not said to Adam, “Dust thou art, and unto dust shalt then return?” We were taken out of the earth, and it is only by a prolonged miracle that this dust of ours is kept from going back to its kindred: the day will come when our earth shall embrace its mother, and so the body shall return to its original. If we had come from heaven we might dream that we should not die; if we had been cast in some celestial mould, as angels are, we might fancy that the grave would never encase us; but being of the earth earthy, we must go back to earth. Job says, “I have said to corruption, Thou art my father: to the worm, Thou art my mother, and my sister.” Thus we have affinities which call us back to the dust. Job knew this, and therefore seeing whence men came, he inferred, and inferred correctly, that he himself would return to the earth.

Further, Job had a recollection of man’s sin , and knew that all men are under condemnation on account of it. Does be not say that the grave is a “house appointed for all living”? It is appointed simply because of the penal sentence passed upon our first parent, and in upon the whole race. “Dust thou art, and unto dust shalt thou return,” was not for father Adam only, but for all the innumerable sons that come of his loins. “Death passed upon all men, for that all have sinned.” “In Adam all die.” Our babes, who have not personally sinned, yet feel the bright of Adam's sin, and wither in the bud; our dear children who are nearing manhood and womanhood are cut down and gathered in their beauty; we also, in the prime and flower of life, bow our heads before the killing wind of death. As for our sires, bending, each man upon his staff, their posture salutes the tomb towards which they bend. A common fall, and a common sin, have brought on us universal death. Look on our vast cemeteries, and say, “Who slew all these?” The only answer is, “Death came by sin; and so death passed upon all men, for that all have sinned.”

Once more, Job arrived at that personal acknowledge through his own bodily feebleness . Perhaps he had not always said, “I know that thou wilt bring me to death”; but now, as he sits upon the dunghill, and scrapes himself with the potsherd, and writhes in anguish, and is depressed in spirit, he realizes his own mortality. When the tent-pole quivers in the storm, and the covering thereof flaps to and fro in the wind, and the whole structure threatens to dissolve in the tempest, then the tenant of the habitation, chilled to his marrow, needs not to be instructed that his tabernacle is frail: he know it well enough. We need many touches of the rod of affliction before we really learn the undeniable truth of our mortality. Every man, woman, and child in this place would unite with me in saying, “I know that thou wilt bring me to death”; and yet it is highly probable that a large number of us do not know this to be so. “It is a common place matter of fact which we all admit,” cries one. I know it is so; and yet in the very commonness of the truth there lies a temptation to overlook its personal application. We know this as though we knew it not. To many it is not taken into the reckoning, and it is not a factor in their being. They do not number their days so as to apply their hearts unto wisdom. That poet was half inspired who said, “All men count all men mortal but themselves.” Is it not so with us? We do not really expect to die. We reckon that we shall live a very considerable time yet. Even those who are very aged still think that as a few others have lived to an extreme old age, so may they. I am afraid there are few who could say with a gracious soldier, I thank God I fear not death. These thirty years together I never rose from my bed in the morning and reckoned upon living till night.”

Those who die daily will die easily. Those who make themselves familiar with the tomb will find it transfigured into a bed: the charnel will become a couch. The man who rejoices in the covenant of grace is cheered by the fact that even death itself is comprehended among the things which belong to the believer. I would to God we had learned this lesson. We should not then put death aside amongst the lumber, nor set it upon the shelf among the things which we never intend to use.

Let us live as dying men among dying men, and then we shall truly live. This will not make us unhappy; for surely no heir of heaven will fret because he is not doomed to live here forever. It were a sad sentence if we were bound over to dwell in this poor world for ever. Who among us would wish to realize in his own person the fabled life of the Wandering Jew, or even of Prester John? Who desires to go up and down among the sons of men for twice a thousand years? If the Supreme should say, “Live here for ever,” it were a malediction rather than a benediction. To grow ripe and to be carried home like shocks of corn in their season, is not this a fit and fair thing? To labor through a blessed day and then at nightfall to go home and to receive the wages of grace--is there anything dark and dismal about that? God forgive you that you ever thought so! If you are the Lord's own child, I invite you to look this home going in the face until you change your thought and see no more in it of gloom and dread, but a very heaven of hope and glory.

Suffer not my text to be a dirge, but turn it into a golden psalm, as you say, “I know that thou wilt bring me to death, and to the house appointed for all living.”

II. Having thus discoursed upon a piece of personal knowledge, I now beg you to see in my text the shining of HOLY INTELLIGENCE.

Per-adventure, when I read the words in your hearing, you did not notice all they contain. Let me then point out to you certain hidden jewels. Job, even in his anguish, does not for a moment forget his God. He speaks of him here: “I know that thou wilt bring me to death.” He perceives that he will not die apart from God. He does not say his sore boils or his strangulation will bring him to death; but “THOU wilt bring me to death.” He does not trace his approaching death to chance, or to fate, or to second causes; no, he sees only the hand of the Lord. To him belong both life and death. Say not that the wasting consumption took away your darling; complain not that a fierce fever slew your father; but feel that the Lord himself hath done it. “It is the Lord, let him do what seemeth him good.” Blame not the accident, neither complain of the pestilence; for Jehovah himself gathereth home his own. He only will remove you and me. “ I know that thou wilt bring me to death.” There is to my heart much delicious comfort in the language before as. I love that old-fashioned verse--

“Plagues and deaths around me fly

Till he bids I cannot die;

Not a single shaft can hit

Till the God of Love thinks fit.”

In the midst of malaria and pest we are safe with God. “Because thou hast made the Lord, which is my refuge, even the most High, thy habitation; there shall no evil befall thee, neither shall any plague come nigh thy dwelling.” Beneath the shadow of Jehovah's wing we need not be afraid for the terror by night, nor for the arrow that flieth by day, nor for the pestilence that walketh in darkness. We are immortal till our work is done. Be ye therefore quiet in the day of evil; rest you peaceful in the day of destruction: all things are ordered by wisdom, and precious in the sight of the Lord is the death of his saints. No forces yet in the world are outside of his control. God suffers no foes to trespass on the domain of Providence. All things are ordained of God, and specially are our deaths under the peculiar oversight of our exalted Lord and Saviour. He liveth and was dead, and beareth the keys of death at his girdle. He himself shall guide us through death's iron gate. Surely what the Lord wills and what he himself works cannot be other wise than acceptable to his chosen! Let us rejoice that in life and death we are in the Lord's hands.

The text seems to me to cover another sweet and comforting thought, namely, that God will be with us in death. “I know that thou wilt bring me to death.” He will bring us on our journey till he brings us to the journey's end: himself our convoy and our leader. We shall have the Lord's company even to our dying hour: “Thou wilt bring me to death.” He leadeth me even to those still waters which men so much fear. “Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.” Beloved, we live with God, do we not? Shall we not die with him? Our life is on long holiday when the Lord Jesus keep us company: will he leave us at the end? Because God is with us we go forth with joy, and are led forth with peace; the mountains and the hills break forth before us into singing, and all the trees of the field do clap their hands. Will they not be equally glad when we rise to our eternal reward? It is not living that is happiness, but living with God: it is not dying that will be wretchedness, but dying without God. The child has to go to bed, but it does not cry if mother is going upstairs with it. It is quite dark; but what of that? The mother's eyes are lamps to the child. It is very lonely and still. Not so; the mother's arms are the child's company, and her voice is its music. O Lord, when the hour comes for me to go to bed, I know that thou wilt take me there, and speak lovingly into my ear; therefore I cannot fear, but will even look forward to that hour of thy manifested love. You had not thought of that, had you? You have been afraid of death: but you cannot be so any longer if your Lord will bring you there in his arms of love. Dismiss all fear, and calmly proceed on your way, though the shades thicken around you; for the Lord is thy light and thy salvation.

It may not be in the text, but it naturally follows from it, that if God brings us to death, he will bring us up again. Job, in another passage, declared that he was sure that God would vindicate his cause-- “I know,” saith he,” that my Redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God.” Certain wise men who would expunge the very idea of a resurrection out of the Old Testament have tried to make out that Job expected to be restored and vindicated in this life; but he evidently did not expect any such thing, for, according to the text, it is clear that he feared he should die at once. We gather from this verse, by a negative process of reasoning, that the living Redeemer, and the vindication which was to be brought to him by that living Redeemer, were matters of hope in another life after death. O beloved, you and I know this truth from many declarations of our Lord in his divine book. Though we die in one sense, yet in another we shall not die, but live. Though are bodies shall for a little while sleep in their lowly resting-place, our souls shall be forever with the Lord. We shall spend an interval as unclothed spirits in the company of him to whom we are united by vital bonds, and then the trump of the archangel shall summon our bodies from their sleeping places to be reunited with out souls. These bodies, the comrades of our warfare, shall be companions of our victory. “This mortal must put on immortality.” He who raised up Jesus shall also raise us up. We shall come forth from the land of the enemy in fullness of joy. Wherefore we ought to take great comfort from the words of our text, and be of good courage. We shall die: there is no discharge in this war. We shall die: let us not sit down like cowards, and weep tears bitter with despair. We sorrow not as those that are without hope. Let us view our departure in the soft and mellow light which is shed upon it by the words, “Thou shalt bring me to death, and to the house appointed for all living.”

III. I pass on to notice the QUIET EXPECTATION which breathes in this text. It is my prayer that we may enjoy the same restfulness.

My dear brothers and sisters, the text is full of a calm stillness of hope. Job speaks of his death as a certainty, but speaks of it without regret; nay, more, if you read the connection, it is with a smile of desire, with a flush of expectancy-- “I know that thou wilt bring me to death, and to the house appointed for the living.” Many men are unable to regard death with composure: they are disturbed and alarmed by the very hint of it. I want to reason with those disciples of our Lord Jesus who are in bondage from fear of death. What are the times when men are able to speak of death quietly and happily? Sometimes they do so in periods of great bodily suffering. I have several occasions felt everything like fear of dying taken from me simply by the process of weariness; for I could not wish to live any longer in such pain as I then endured; and I have no doubt that such an experience is common among sufferers from disorders. The sons and daughters of affliction are not only trained to wait the Lord’s will, but they are even driven to desire to depart: they would sooner rest from so stern a struggle than continue the fierce conflict. It is well that pain and anguish should cut the ropes which moor us to these earthly shores, that we may spread our sails for a voyage to the Better Land. Oh, what a place heaven must be to those whose bones have worn through their skin through long lying upon the bed of anguish! What a change from the workhouse or the infirmary to New Jerusalem! I have stood at the bedside of suffering saints where I could not but weep at the sight of their pains: what a transition from such agony to bliss! Track the glorious flight of the chosen one from your weary couch to the crown, the harp, the palm-branch, and the King in his beauty. The bitter suffering of the body helps the believer to look upon his translation as a thing to be desired.

The growing infirmities of age work in the same way. Yonder venerable sister has at length become quite deaf. Her great delight was to attend the house of God, and she comes now; but the service is dumb show to her; she cannot hear her pastor’s voice, which was once so sweet in her ear. Her eyes, after being helped with more powerful glasses, are at length unable to read that dear old Bible, which remained her sole solace when she could not hear. Her existence now is but half life: she cannot walk far; even in crossing the room her limbs tremble. She is already half gone. Do you not think that she will now feel happy to quit life, even as a ripe apple easily leaves the tree? At any rate, there will be little strength with which to resist the plucking of death's hand. It will be well when the spirit breaks away from the dilapidated hovel of the time worn body, and rises to the building of God, the house not made with hands, eternal in the heavens. Many of God's aged servants who have been spared to advanced years, have come to look out for the setting of earth's sun without a fear of darkness. While they have seemed to have one foot in the grave, they have really had one foot in heaven.

Beloved without either falling into sickness, or aging into infirmity, we can reach this state of mind in another way- -by being filled with an entire submission to the will of God. When the decree of God is our delight, we feel no abhorrence to anything which he appoints either in life or in death. If we are living as Christians ought to live, we have denied our self-will, and we have accepted the Lord to be the arbiter of all events, the absolute ruler of our being. If your soul is truly married to Christ, you find your supreme bliss in the Bridegroom's will. Your cry is, “ Thy will be done.” This should be our ordinary condition in daily life; and it is an admirable preparation for thinking of death with composure. Let me live, if God will be with me in life; let me die, if he will be with me in death. So long as we are “forever with the Lord,” what matters where else we are? We will not further ask when or where: our when is “for ever,” our where is “with the Lord.” Delight in God is the cure for dread of death.

Next, I believe that great holiness sets us free from the love of this world, and makes us ready to depart. By great holiness I mean great horror of sin, and great longing after perfect purity. When a man feels sin within him he hates it, and longs to be delivered from it. He loathes the sin that is around him, and cries, “Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar!” Have you ever been cast in the midst of blasphemers? I am sure you have then sighed to be in heaven. If you have been sickened by the drunkenness and debauchery of this city, you have cried, “Oh that I had wings like a dove! for then would I fly away, and be at rest.” Did you not wish as much last year when the lid was being lifted from the reeking caldron of London's unnatural lust? I am sure I did. I sighed for a lodge in some vast wilderness where rumor of such villainy might never reach me more. In the midst of human sin if the trumpet were sounded “up and away,” you would be glad to hear it, that you might speed to the fair land where sin and sorrow will never assail you again.

Another thing that will make us look at death with complacency is when we have a full assurance that we are in Christ, and that, come what may, nothing can separate us from the love of God which is in Christ Jesus our Lord. Doubt your salvation and you may well be afraid to die. Let even a shadow of doubt fall athwart the clear mirror in which you see your loving Lord, and you will be disquieted. If you can say, “I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day,” you cannot fear. What reason can you have for alarm? A Christian man should go to his bed at night without an anxious care as to whether he shall wake up in this world or in the next. He should so live that nothing would need to be altered if his last hour should strike.

Let us imitate Mr. Wesley's calm anticipation of his end. A lady once asked Mr. Wesley, “Suppose that you knew you were to die at twelve o'clock tomorrow night, how would you spend the intervening time?” “How, madam?” he replied, “why just as I intend to spend it now. I should preach this evening at Gloucester, and again at five tomorrow morning; after that I should ride to Tewkesbury, preach in the afternoon, and meet the society in the evening. I should then repair to friend Martin's house, who expects to entertain me; converse and pray with the family as usual; retire to my room at ten o'clock; commend myself to my heavenly Father, lie down to rest, and wake up in glory. “

Live in such a way that any day would make a suitable topstone for life. Live so that you need not change your mode of living, even if your sudden departure were immediately predicted to you. When you so live you will look upon death without fear. We usually fear because we have cause for fear; when all is right we shall bid farewell to terror.

Let me add that there are times when our joys run high , when the big waves come rolling in from the Pacific of eternal bliss; then we see the King in his beauty by the eye of faith, and though it be but a dim vision, we are so charmed with it that our love of him makes us impatient to behold him face to face. Have you not sometimes felt that you could sit in this congregation and sing yourself away to everlasting bliss? These high-days and holidays are not always with us. All the days of the week are not Sabbaths, and all our halting-places are not Elims. Brethren, when we do play upon the high-sounding cymbals then we are for joining the angelic chorus. When we feel heaven within us, and stand like the cherubim above the mercy-seat with outstretched wings, then we do not dread the thought of speedy flight. “Now, Lord, what wait I for? My hope is in thee.” Yea, we even cry with Simeon, “Now lettest thou thy servant depart in peace, according to thy word.” Brethren, we shall soon be on the wing. Then will we rise and sing, and sing as we rise. We will ascend yon azure sky, and within the jewelled portal we will spend eternity in praise.

I hope some of you are getting up a bit out of your notion that to think of death is gloomy work. I trust you will begin to view it with hope and confidence.

IV. I conclude by saying that this subject affords us SACRED INSTRUCTION. “I know that thou wilt bring me to death, and to the house appointed for all living.”

Brethren and sisters, I shall not always have the privilege of coming here upon the Sabbath, to speak with you. Perhaps, ere long, another voice will invite your attention, and I shall be silent in the grave. Neither will you mingle in this throng which so happily gathers here: not much longer will you sit among those who frequent these lower courts. What then?

Let us prepare for death. Let us cleave to the Lord Jesus, who is our all. Make your calling and election sure. Believe in the Lord Jesus Christ, and believe intensely. Repent of sin and fly from it earnestly and with your whole heart.

Live diligently. Live while you live. Let every moment be spent as you will wish to have spent it when you survey life from your last pillow. Let us live unto God in Christ by the Holy Ghost. May the Lord quicken our pace by the thought that it is but a little while! A short day will not allow of loitering. Do we not live too much as if we played at living? A man will preach a poor sermon if he thinks, “I shall preach for another twenty years.” We must preach as though we ne'er might preach again. You will teach that class very badly this afternoon if you have a notion that you can afford to be a little slovenly, since you can make up in the future for the neglects of the present. Drop no stitches. Do all your work at your best. Do a day's work in a day, and have no balance of debt to carry over to tomorrow's account. Soon shall you and I stand before the judgment-seat of Christ, to give an account of the things done in the body: therefore let us live as in the light of that day of days, doing work which may bear that fierce light which beats about the great white throne.

Next to that, let us learn from the general assembly in the house appointed for all living to walk very humbly. A common caravansary must accommodate us all in the end; wherefore let us despise all pride of birth, rank, or wealth. There are no distinctions in the last meeting-house: the rich and the poor meet together, and the slave is free from his master. I hate that pride which makes persons carry themselves as if they were more than mortal. “I have said, Ye are gods; but ye shall die like men.” A voice from the tombs proclaims a grim equality in death--

“Princes, this clay must be your bed,

In spite of all your towers;

The tall, the wise, the reverend head

Must lie as low as ours.”

Therefore speak no more so exceeding proudly. It is madness for dying men to boast. When Saladin lay a-dying he bade them take his winding sheet and carry it upon a lance through the camp, with the proclamation, “This is all that remains of the mighty Saladin, the conqueror of nations.” A lingerer in the graveyard will take up your skull one day and moralize upon it, little knowing how wise a man you were. None will then do you reverence. Therefore, be humble.

Be prompt , for life is brief. If your children are to be trained up in God's fear, begin with them today; if you are to win souls, continue at the holy labour without pause. You will soon be gone from all opportunity of doing good; therefore, whatsoever your hand finds to do, do it with your might. When the Eastern emperors were crowned at Constantinople, it is said to have been a custom for the royal mason to set before his majesty a certain number of marble slabs, one of which he was to choose to be his tombstone. It was well for him to remember his funeral at his coronation. I bring before you now the unwritten marbles of life: which will you have, holiness or sin, Christ or self? When yon have chosen, you will begin to write the inscription upon it; for your life's works will be your memorial. God help us to be diligent in his business, for it is not long that we can be at it!

Men and women, project yourselves into eternity; get away from time, for you must soon be driven away from it. You are birds with wings; sit not on these boughs forever blinking in the dark like owls; bestir yourselves, and mount like eagles. Rise to the heights above the present. Life is a short day at its longest, and when its sun goes down it leaves you in eternity. Eternal woe or eternal joy will fill your undying spirit. Your indestructible self must swim in endless bliss or sink in fathomless misery. If you mean to be lost count the cost, and know what you are doing. If you have set your mind on sin and its consequences, do the deed deliberately, and do not make a sport of it. Oh, sirs, some of you will one of these days wake up as from an awful dream. Oh that you could foresee the scene which awaits you! Those were strong words, but they were the words of Jesus-- “And in hell he lift up his eyes, being in torments.” These words reveal none of that pretty nonsense which some prattle about-- “a larger hope”: yet Jesus spake them, and his hope was of the largest. He that loved you better than these philosophers love you also said, “Beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.” Our Lord put it very strongly. If you mean to dare the infernal terrors, I can do no less than ask you to know what you are at. If you have chosen sin you have chosen ruin. Begin to consider it, and see whether it is worth while.

But if you have chosen Christ, mercy, and eternal life, and if by faith these are yours, begin to enjoy them now. Rehearse the music of the skies. Taste the delights of fellowship with God even here! Rejoice in the victory which now overcometh the world, even our faith. You will be in the glory land ere long, and some of you much sooner than you think. So, as the sermon ends, under a sense of my own frailty I bid you a sincere adieu. Until the day break and the shadows flee away- -fare you well.