Verse-by-Verse Bible Commentary
Job 30:25

Clarke's Commentary

Verse Job 30:25. Did not I weep for him that was in trouble? — Mr. Good translates much nearer the sense of the original, לקשה יום liksheh yom. "Should I not then weep for the ruthless day?" May I not lament that my sufferings are only to terminate with my life? Or, Did I not mourn for those who suffered by times of calamity?

Was not my soul grieved for the poor? Did I not relieve the distressed according to my power; and did I not sympathize with the sufferer?

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

JOB SPEAKS OF THE EVIL THAT CAME UPON HIM,
NOT AS SOMETHING GOD DID TO HIM,
BUT AS SOMETHING THAT HAPPENED.

If Job had been full of animosity toward God, as so many of the writers seem to believe, these final verses of the chapter would have been the proper place to say it; but there's not the slightest hint in these final verses that God was the cause of Job's suffering.

"Did not I weep for him that was in trouble? Was not my soul grieved for the needy? When I looked for good, then evil came; And when I waited for light, there came darkness. My heart is troubled, and resteth not; Days of affliction are come upon me. I go mourning without the sun: I stand up in the assembly, and cry for help. I am a brother to jackals, And a companion to ostriches. My skin is black, and falleth from me, And my bones are burned with heat. Therefore is my harp turned to mourning, And my pipe into the voice of them that weep."

Note this paragraph. Job loves God, and trusts him, attends the assemblies, stands up and cries for help; and there's not a word in it that may be construed as any kind of a false charge or allegations against God. How then can we explain the comment on this very paragraph? which construes it as Job's charge that, "I was merciful; but you (God) are merciless."Van Selms, p. 109.

In the light of all that the Holy Scriptures teach regarding the God of heaven who is merciful, slow to anger, abundant in lovingkindness, etc., and along with that truth the statement of God at the close of this book that Job had always spoken the truth concerning God, we find it difficult indeed to accept some of the translations which seem to contradict this, especially when anywhere from one or two to six or eight verses in such passages are admittedly corrupt.

Barnes' Notes on the Whole Bible

Did not I weep ... - Job here appeals to his former life, and says that it had been a characteristic of his life to manifest compassion to the afflicted and the poor. His object in doing this is, evidently, to show how remarkable it was that he was so much afflicted. “Did I deserve,” the sense is, “such a hard lot? Has it been brought on me by my own fault, or as a punishment for a life where no compassion was shown to others?” So far from it, he says, that his whole life had been distinguished for tender compassion for those in distress and want.

In trouble - Margin, as in Hebrew, hard of day. So we say, “a man has a hard time of it,” or has a hard lot.

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

Did not I weep for him that was in trouble?.... In outward trouble, whether personal in his own body, or in his family, or in his worldly affairs, or from wicked men, the men of the world; or in inward trouble, in soul trouble, on account of indwelling sin, the breakings forth of it, the lowness of grace, as to exercise, the hidings of God's face, and the temptations of Satan: or "for him that is hard of day" l; with whom times are hard, the days are evil, with respect either to things temporal or spiritual; now Job had a sympathizing heart with such persons; he wept with them that wept; his bowels yearned towards them; he felt their sufferings and their sorrows, which is a Godlike frame of soul; for God, in all the afflictions of his people, is afflicted; a disposition of mind like that of the living Redeemer, who cannot but be touched with the feeling of the infirmities of saints, having been in all points tempted as they; and is a fruit of the Spirit of God, and very becoming the relation the saints stand in to one another, being members of the same body, and of each other; and therefore, when one member suffers, all the rest should sympathize with it, and, being brethren, should be loving, pitiful, and courteous to each other; and should consider that they also are in the body, and liable to the same distresses, whether outward or inward:

was [not] my soul grieved for the poor? in general, and especially for the Lord's poor, for such in all ages have been chosen and called by him; for these Job was grieved at heart, when he saw their distress through poverty; and he not only expressed his concern for them by tears and words, but by distributing liberally to their necessities,

Job 31:17; and by which he showed his grief was real, hearty, and sincere, as here expressed; his soul was grieved, and he was sorry at his very heart for them: some render the words, "was not my soul like a pool of water?" m not only his head and his eyes, as Jeremiah's on another account, but his soul melted, and flowed like water with grief for them; and others, as Mr. Broughton, "did not my soul burn for the poor?" with sorrow for them, and an ardent desire to relieve them; see 2 Corinthians 9:12; now this was the frame of Job's mind in the time of his prosperity, very different from that in Amos 6:4; and was certain and well known; he could appeal to all that knew him for the truth of it, it being what, none could deny that had any knowledge of him; yea, he could appeal to an omniscient God, he was now speaking to, for the truth of it; nay, it is delivered in the form of an oath, "if I did not weep", c. n, as in Job 31:16.

l לקשה יום "ob durum die", Montanus, Mercerus, Drusius "cui dura crant tempora", Junius Tremellius "ei cui durus dies", Cocceius. m עצמה "restagnavit", some in Mercerus. n אם לא בכיתי "si non deflevi", Tigurine version; "si non flevi", Piscator.

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

Christian Sympathy

November 9th, 1862 by C. H. SPURGEON (1834-1892)

"Did not I weep for him that was in trouble? was not my soul grieved for the poor?" Job 30:25 .

In endeavoring to justify the ways of God, Job's three friends came to the harsh conclusion that he would not have been so severely afflicted if he had not been a very great sinner. Among other accusations against the afflicted patriarch, Eliphaz the Temanite had the cruelty to lay this at his door, "Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry." Such a slander we may describe as "speaking wickedly for God," for in his ignorance of the great laws of Providence towards the saints in this life, the Temanite had uttered falsehood in order to account for the divine procedure. God's own testimony of Job is that he was "a perfect and an upright man, one that feared God and eschewed evil;" and certainly he could never have earned the character of "perfect" if he had been devoid of pity for the poor. Richly did the three miserable comforters deserve the burning rebuke of their slandered friend, "Ye are forgers of lies, ye are physicians of no value. O that ye would altogether hold your peace and it shall be your wisdom." Job, in his great indignation at the shameful accusation of unkindness to the needy, pours forth the following very solemn imprecation "If I have withheld the poor from their desire, or have caused the eyes of the widow to fail; or have eaten my morsel myself alone, and the fatherless hath not eaten thereof; if I have seen any perish for want of clothing, or any poor without covering; if his loins have not blessed me, and if he were not warmed with the fleece of my sheep; if I have lifted up my hand against the fatherless, when I saw my help in the gate: then let mine arm fall from my shoulder blade, and mine arm be broken from the bone." Thus vehemently making a tremendous appeal to heaven, he shakes off the slander into the fire as Paul shook the viper from his hand. I trust there are many present who, if the like charge should be laid to their door, might as boldly deny it; not in the same form of imprecation, for that is forbidden to the Christian man, but with all the positiveness which can dwell in the "Yea, yea, "Nay, nay" of the followers of Jesus. I trust that many of you can in your measure use the language of the man of Uz, and say, "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. The blessing of him that was ready to perish came upon me: and I caused the widow's heart to sing for joy." In the two questions of my text Job claims something more than merely having helped the poor with gifts, he declares that he wept and grieved for them. His charity was of the heart. He considered their case; laid their sorrows to his own soul, and lent his eyes to weep and his heart to mourn. "Did I not weep for him that was in trouble? Was not my soul grieved for the poor?" Human sympathy is the subject of our present meditation, and I shall labor to excite in you those emotions which are the genuine result of sympathy when it is truly felt. Practical sympathy is my aim; I trust your liberality, at the end of the sermon, will prove that I have hit the center of my target. Human sympathy, then, its commendations, its hindrances, its sure fruits, and its special application to the case in hand this morning. I. HUMAN SYMPATHY, ITS COMMENDATIONS. 1. We may say of it, first, that even nature dictateth that man should feel a sympathy for his kind. Humanity, had it remained in its unfallen estate would have been one delightful household of brothers and sisters. If our first parents had never sinned, we should have been one unbroken family, the home of peace, the abode of love. The fact that "God hath made of one blood all nations that dwell upon the face of the earth" would then have been a realized and established truth; no nationalities would have divided, or personal interests separated us. Having one common Father, one loving God, one blissful Paradise, our lives would have been one long heaven on earth of sweetly intermingled peace, love, joy, fellowship, and purity. One can hardly indulge a conception of such a happy world without an intense regret that the fall has made it all a dream yet let us dream a moment of a world without a soldier, without sword, or spear, or shield; a world without a prison, a magistrate, or a chain; a society in which none will wrong his fellow, but each is anxious for the well-being of all; a race needing no exhortation to virtue, for virtue is its very life; a land where love has knit all natures into unity and breathed one soul into a thousand bodies! Alas! for us, when Adam fell he not only violated his Maker's laws, but in the fill he broke the unity of the race, and now we are isolated particles of manhood, instead of being what we should have been, members of one body, moved by one and the same spirit. The dream may vanish but we lose not our argument, for even in fallen humanity there are some palpitations of the one heart, some signs of the "one blood." Flesh and blood are able to make the revelation that we were not made to live unto ourselves. Fallen and debased as man is, and this pulpit is not prone to flatter human nature, yet we cannot; but recognize the generous feeling towards the poor and suffering which exists in many an unregenerate heart. We have known men who have forgotten God, but who, nevertheless, do not forget the poor; who despise their Maker's laws, but yet have a heart that melts at a tale of woe. It were folly to dispute that some who deny the God that made them, have yet exhibited bowels of compassion to the poor and needy. When even publicans and harlots can exhibit sympathy, how much more should it burn in the Christian heart; we should do more than others or else we shall hear the Master say, "What thank have ye? for sinners also do even the same." Called with a nobler calling, let us exhibit as the result of our regenerate nature a loftier compassion for the suffering sons of men. Many interesting incidents have been recorded by naturalists of sympathy among animals; the "dumb driven cattle" of our pastures, and the dogs of our streets have manifested commiseration towards a suffering one of their own species; and we are less than men, we are worse than brute beasts if we can enjoy abundance without sharing our bread with the starving, if we can be wrapt in comfort and refuse a garment to the shivering poor, or rest in our ceiled houses and yield no shelter to the homeless wanderer. Brethren, if nature herself teaches you wherefore should I say more, ye are not unnatural, ye achieve already more than mere nature can demand; you do the greater, you will not fail in the less. 2. Further, we may remark that the absence of sympathy has always been esteemed, in all countries, and in all ayes, one of the most abominable of vices. In old classic history who are the men held up to everlasting execration? Are they not those who had no mercy on the poor. Each land has its legend of the proud noble who hoarded up his corn in the day of famine, and bade the perishing multitudes curse and die; and down to this day the name of such a wretch is quoted as a word of infamy. A man without a heart would be a beast more worthy of being hunted down than a tiger or a wolf. Men with little hearts and grasping ungenerous spirits, how heartily are they despised! If they wear the Christian garb they disgrace it; the ordinary disciples of morality are ashamed of them, and I may add that even vice and immorality shun their company. The grinding, hardhearted man may gain the approbation of those who are like himself, and therefore applaud him for his prudence and discretion, but the big heart of the world has ever been sound enough on this matter to understand that there is no genuine virtue without liberality, and that one of the most damning of all vices which stamps a man as being thoroughly rotten at the core, is that vice of selfishness which makes the wretch live and care only for his own personal aggrandizement, and offer only a stony heart to the woes of his fellows. Brethren, I entertain no fear that you will ever win the badge of infamy which hangs about the neck of churls. 3. But I have better arguments to use with you. Sympathy is especially a Christian's duty. Consider what the Christian is, and you will say that if every other man were selfish he should be disinterested; if there were nowhere else a heart that had sympathy for the needy there should be one found in every Christian breast. The Christian is a king; it becometh not a king to be meanly caring for himself. Was Alexander ever more royal than when his troops were suffering from thirst, and a soldier offered him a bowl full of the precious liquid, he put it aside, and said it was not fitting for a king to drink while his subjects were thirsty, and that he would share the sorrow with them? O ye; whom God has made kings and princes, reign royally over your own selfishness, and act with the honorable liberality which becomes the seed royal of the universe. You are sent into the world to be saviours of others, but how shall you be so if you care only for yourselves? It is yours to be lights, and doth not a light consume itself while it scatters its rays into the thick darkness? Is it not your office and privilege to have it said of you as of your Master "He saved others, himself he cannot save?" The Christian's sympathy should ever be of the widest character, because he serves a God of infinite love. When the precious stone of love is thrown by grace into the crystal pool of a renewed heart it stirs the transparent life floods into ever widening circles of sympathy: the first ring has no very wide circumference; we love our own household; for he that careth not for his own household is worse than a heathen man and a publican: but mark the next concentric ring; we love the household of faith. We know that we have passed from death unto life because we love the brethren:" look once more, for the ever-widening ring has reached the very limit of the lake, and included all men in its area, for "supplications, prayers, intercessions, and giving of thanks are to be made for all men." If any man shall think that we are not "born for the universe" and should narrow our souls, I can only say that I have not so learned Christ, and hope never to confine to a few the sympathy which I believe to be meant for mankind. To me, a follower of Jesus means a friend of man. A Christian is a philanthrophist by profession, and generous by force of grace; wide as the reign of sorrow is the stretch of his love, and where he cannot help he pities still. 4. Beloved, will you remember the blessed example of our Lord and Savior Jesus Christ; for this, surely, will teach you not to live for self. "For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for our sakes he became poor, that we through his poverty might be rich." His heart is made of tenderness, his bowels melt with love. In all our afflictions he is afflicted. Since the day when he became flesh of our flesh, he hath never hidden himself from our sufferings. Our glorious Head is moved with all the sorrows which distress the members. Crowned though he now be, he forgets not the thorns which once he wore, amid the splendors of his regal state in Paradise he is not unmindful of his children here below. Still is he persecuted when Saul persecutes the saints, still are his brethren as the apple of his eye, and very near his heart. If ye can find in Christ a grain of selfishness, consecrate yourselves unto your lusts, and let Mammon be your God. If ye can find in Christ a solitary atom of hardness of heart and callousness of spirit, then justify yourselves, ye viscose hearts are as stones to the wailing of the desolate. But if ye profess to be followers of the Man of Nazareth, be ye full of compassion; he feeds the hungry lest they faint by the way; he bindeth up the broken in heart and healeth all their wounds; he heareth the cry of the needy and precious shall their blood be his sight; therefore be ye also tenderhearted also very affectionate the one toward the other. 5. Dear friends, though this last reason will certainly be to a Christian heart the very best that can be urged, yet permit me to suggest another. Sympathy is essential to our usefulness. I know that a man in the ministry who cannot feel had much better resign his office. We have heard some hold forth the doctrines of grace, as if they were a nauseous medicine, and men were to be forced to drink thereof by hard words and violent abuse. We have always thought that such men did more hurt than good, for while seeking to vindicate the letter, they evidently missed the spirit of the faith once delivered unto the saints. Cold and impassive are some of our divines; they utter truth as though it were no concern of theirs whether men received it or no. To such men heaven and hell, death and eternity, are mere themes for oratory, but not subjects for emotion. The man who will do good must throw himself into his words; and put his whole being into intense communion which the truth which he utters. God's true minister cannot preach a sermon upon the ruin of man without feeling a deep amazement in his own spirit, because of the burden of the Lord. He cannot, on the other hand, unfold the joys of pardon and the love of Jesus without a leaping heart and rejoicing tongue. The man who is devoid of love will be devoid of power, for sympathies are golden chains by which Christian orators draw men's ears and hearts to themselves and the truths they teach. "I preached," said one, "when spake of condemnation as though I wore the chains about my own arm, and heard them clanking in my ears." "And I," another might have said, "I preached of pardon bought with blood, as though I had myself just come up from the sacred fountain, having left my foulness all behind, and being girt about with the white linen which is the righteousness of the saints." If our hearers perceive that we do not really long for their good, that our preaching is but a matter of mere routine to be got through as so much irksome "duty," can we hope to win their hearts? But when they feel that there is a roving hears within the preacher, then they give the more earnest heed to the things whereof we spells. You Sunday-school teachers, you must have warm hearts or you will be of little use to your children. You street-preachers, City missionaries, Bible women, and tract distributors, you who in any way seek to serve our Lord a heart, a heart, a heart, a tender heart, a flaming heart, a heart saturated with intense sympathy, this, when sanctified by the Holy Spirit, will give you success in your endeavors. Name the men the wide world over who have been the most successful in bending multitudes to their own will, and they are the men who have the largest hearts. For good or evil, heart-power is real power. The men whose hearts move with mighty pulsations like the piston-rod of a steam engine, will soon move the wheels and drag along the ponderous load. We must have within us the engine of the heart, throbbing mightily and continually, and then shall we draw the hearts of men with irresistible force. 6. Here I must supplement that thought with another; sympathy may often be the direct means of conversion. How do the Romanists craftily avail themselves of this! The loaves and fishes have always been used at Rome as an attraction to the multitude. Still the Sister of Mercy, with her basket on her arm, goes to the poor, or devotes herself to the sick and in this we praise them; were it the gospel they had to teach, they could scarcely have found a wiser method for its propagation; and be it what it may which they have to disseminate, they certainly have not failed for lack of wisdom. I would that we who have a purer faith, could remember a little more the intimate connection between the body and the soul. Go to the poor man and tell him of the bread of heaven, but first give him the bread of earth, for how shall he hear you with a starving body? Talk to him of the robe of Jesu's righteousness, but you will do it all the better when you have provided a garment with which he may cover his nakedness. It seems an idle tale to a poor man if you talk to him of spiritual things and cruelly refuse him help as to temporals. Sympathy, thus expressed, may be a mighty instrument for good; and even without this, if you be too poor to be able to carry out the pecuniary part of benevolence, a kind word, a look, a sentence or two of sympathy in trouble, a little loving advice, or an exhortation to your neighbor to cast his burden on the Lord, may do much spiritual service. I do not know, but I think if all our Church-members were full of love, and would always deal kindly, there would be very few hearts that would long hold out, at least from hearing the Word. You ask a person to hear your preacher; but he knows that you are crotchety, short-tempered, illiberal, and he is not likely to think much of the Word which, as he thinks, has made you what you are; but if, on the other hand, he sees your compassionate spirit, he will first be attracted to you, then next to what you have to say, and then you may lead him as with a thread, and bring him to listen to the truth as it is in Jesus, and who can tell but thus, through the sympathy of your tender heart, you may be the means of bringing him to Christ. 7. And I shall say here, that this sympathy is sure to be a great blessing to yourselves. If you want joy joy that you may think upon at nights, and live upon day after day, next to the joy of the Lord, which is our strength, is the joy of doing good. The selfish man thinks that he has the most enjoyment in laying out his wealth upon himself. Poor fool! his interest is vastly small compared with the immense return which generosity, and liberality, and sympathy bring to the man who exercises them. Be ye assured that we can know as much joy in another's joy as in our own joy. Then, beside the joy it brings, there is experience. Experimental knowledge may be gained by it. I would not, of course, aver that a man can get experience without having trouble himself, but the next best thing to it, is to bear other people's troubles. We may never have known what it is to want bread, but to see a saint who has been brought to the door of starvation, and yet has had his bread given and his water sure, may be almost as useful. You and I may not be tortured with the pangs of sickness or the weakness of decay, but to climb some three pairs of stairs to a miserable back room, and to see a child of God patient in his tribulation, and to put ourselves by sympathy upon his bed, and suffer and smart with him, may give us the next best thing to the experience itself. I do think, brethren, that some men may live twenty lives, and get the experience of twenty men, and the information and real good of twenty men's troubles, by having large hearts which can hold the sorrows of others. Oh! we cannot tell how much blessedness we might receive if we were more free to aid our fellows. "It is more blessed to give than to receive." Ask any man who has been to visit the sick, the poor, and the needy, whether he has not come home more resigned to his own trials, and more satisfied with his own lot. We gave a shilling, and received a casket of pearls, which dropped from the lips of the poor suffering-one while he told of God's faithfulness, and the preciousness of the love of Christ. We are great losers when we know not these rich poor saints. If we would but trade with them 'twere a blessed barter for us. Coral and pearl let no mention be made of them in comparison with the priceless gems which we might receive if we had greater sympathy and fuller communion with the suffering sons and daughters of Jerusalem. Thus have I said as much as may be fitting this morning in commendation of Christian sympathy. II. We speak now of THE HINDRANCES TO CHRISTIAN SYMPATHY. Some say that there is very little Christian sympathy abroad. I do not believe them, except as regards themselves. I dare say they have measured other men's corn with their own bushels. When any say, "O, there is no love in the Church," I have always noticed that, without exception, they have no love themselves. On the other hand, we have heard others say, "What a blessed unity there is in the Church; when we come to the Tabernacle it does us good to get such hearty shakes of the hand, and to see such love in every brother's eye." When they speak thus, I know the reason is that they carry fire in their own hearts, and then they think the Church warm, while the others carry lumps of ice in their hearts, and then they imagine that everybody must be cold. 1. One of the great impediments to Christian sympathy is our own intense selfishness. We are all selfish by nature, and it is a work of grace to break this thoroughly down, until we live to Christ, and not to self any longer. How often is the rich man tempted to think that his riches are his own. A certain lady being accosted by a beggar, who asked charity of her; she gave him a shilling, saying, "Take that shilling; it is more than God ever gave me." The beggar said, "O, Madam, but God has given you all your abundance." "Nay," said she, "but I am right; God has only lent me what I have; all I have is a loan." I would that all who are entrusted with this world's substance felt that it was only loaned out to them, and that they were stewards. Now, a steward, when he has orders to give a poor man a large sum of money, does not say, "Dear me, that will make me poor!" He never considered that which was entrusted to him belonged to him, and so he gives it freely enough. So, remember, you have nothing of your own; specially you Christian men, who have been bought with a price, you are in a double sense stewards unto God, and should act as such; living to God, we should devote ourselves to the good of the race for Jesus' sake. 2. Another hindrance lies in the customs of our country. We still have amongst us too much of caste and custom. The exclusiveness of rank is not readily overcome. It is not so, I thank God, in this place of worship, but I have known many places of worship where there are tiers of Christian people, layer on layer, who never associate with each other. In some places of worship they put up in conspicuous letters, "FREE SEATS FOR THE POOR." I do abominate that! Then you have another class respectable tradesmen, but though they sit at the some table with the dons, and my lord this or that, they never think for a moment of speaking to them. When people come out of Church, what a gradation there is! Have I not seen in many a country village how, first of all, the squire goes out, and then the bailiff follows, and then all the poor people curtsey and bow to show their abject servitude and serfdom. And all this in a Christian land! In our Dissenting places of worship what stiffness there is; what rustling of the silks up one aisle, and what quietude of the cottons in another! When the members come together Lady So-and-so, who sits yonder, or Miss This, who sits there, will hardly recognize Nancy That, or Betsy So-and-so? Now I feel as much pleased in associating with the poorest of God's saints as with those who are of a higher degree in this world, for I believe the happy fusion of all will promote the interests of all. It would vex my heart to see you grow into the stuck-up respectability of some of our fine congregations. Away for ever with these castes and divisions; let us maintain the family feeling, and suffer nothing to violate it. 3. Much want of sympathy is produced by our ignorance of one another. We do not know the sufferings of our fellows. If I had brought the newspaper here to-day, and I had half a mind to do so, and had read you some extracts about the sufferings in Preston, and Wigan, and the various towns in Lancashire, you would have known much more about the distress than you do now. Or if, which would do as well, you were to go next Monday with some City missionary to the least East end, or St. Giles's, or some poor district this side the water you would say, "Dear me, I did not know that people really did suffer at this rate; I had no idea of it or I would have given more to the poor." We want to be educated into the knowlege of our national poverty; we want to be taught and trained, to know more of what our fellow-men can and do suffer. Oh! if the Christian Church knew the immorality of London, she would cry aloud to God. If but for one night you could see the harlotry and infamy, if you could but once see the rascality of London gathered into one mass, your hearts would melt with woe and bitterness, and you would bow yourselves before God and cry unto him for this city as one that mourneth for his only son, even for his firstborn. 4. No doubt the abounding deception which exists among those who seek our help has checked much liberality. I think I can tell the moment a man opens his mouth to address me, when a man wants to beg of me. There is such a particular whine and a sanctified unction, that the moment you hear it, you think, "I will give that man nothing; he is an old established beggar, and gets his living by it." Seeing, as I have done, not scores, but hundreds of these beings, there is a tendency to get one's heart hard and callous, and to say "Oh! they are all deceivers." But they are not all such; there is a vast amount of real distress of a private character, a suffering which will not cry nor moan; and I take it that it ought to be your business and mine to seek out these cases; not to stop till they come to us, but to go to them, avoiding ever, with a stern discretion, those ill cases which do but prey upon Christian charity, but seeking out the genuine sufferers, and giving them relief. Let none of these things, great obstacles though they be, hinder your sympathy to-day, for none of them exist in the case which we shall have to plead this morning. III. A few minutes upon THE FRUITS OF CHRISTIAN SYMPATHY. 1. The fruit of Christian sympathy will be seen in a kindly association with all Christians: we shall not shun them nor pass them by. 2. It will be seen next, in a kindly encouragement of those who want aid, constantly being ready to give a word of good advice, and good cheer to the heart which is ready to faint. Dear Christian friends, I think our experience is not so available as it might be for the good of others. In the olden times they that feared the Lord spoke often one to another, and the Lord hearkened and heard. You will find your brethren often distressed in mind; you have passed through the same stage; conversation with them will help them to escape as you have done. More especially is this conversation very valuable under the pangs of conviction. When a young man or woman has been awakened under the ministry, I charge you each before God, you that have found peace in Christ, to watch the throes and agonies of the new birth, and be at hand to take the little child and nurse it for Christ. The senior members of every Christian Church should consider themselves, as called by their very position to look after the young. We have some such here; we want a few more. We want you mothers in Israel, especially, to be so sympathetic that you may no sooner hear that a soul is in distress than you are in distress too till you can have poured in the oil and the wine into their wounds. I think this sympathy should be especially shown to any that backslide. There is a tendency to cut such off from the Church-book and then leave them. This should not be; we must look after that which is out of the way. The shepherd must leave the ninety and nine sheep to go after the one which has gone astray. If you see one vacillating be most careful there. If you detect in any a growing coldness, be the more anxious to foster that which remains, which is ready to die. Let a holy discipline and watchfulness be maintained over the entire Church, by the care and forethought of every one for his next friend. Thus can you practically allow your Christian sympathy. 3. Show it, also, whenever you hear the good name of any called into doubt. Stand up for your brethren. 'Tis an ill bird that fouls its own nest, but there are some such birds. The moment they hear a word or a whisper against a Christian man, though a member of the same Church, "Report it, report it" say they; always pretending that they are very sorry, but all the while sucking it as a dainty morsel. The old proverb, you know, was, "We have done dinner; clear the things away, and now let us sit down and crack other men's characters." I fear me there are even some professing Christians who do that. This is not sympathy but the malice of Satan: may God deliver you from it! Stand up for all that are your fellow-soldiers: be jealous of the honor of the regiment in which you have enlisted. 4. But still there is no Christian sympathy in all this if it does not when needed, prove itself by real gifts of our substance. Zealous words will not warm the cold; delicate words will not feed the hungry; the freest speech will not set free the captive, or visit him in prison; the most adorned words will not clothe the naked, and the words that are most full of unction will not pour oil and wine into the wounds of the sick. Words! Words! Words! Chaff! Chaff!! Chaff!!! If there be no act there is no sympathy. "Whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?" Perhaps some of my hearers this morning will say that the text and the subject are appropriate to the occasion, but that they want some spiritual food. Well, you get that often, I trust, here; but I am persuaded that there are times when, if Christ were upon earth, he would dwell mainly upon these themes of practical Christianity. I read my Master's Sermon on the Mount, and what doctrine is there in it? It is all precept from beginning to end; and so shall my sermon be this morning; not doctrine, but precept; for this I know, we want to see in the Christian world more of the practical carrying out of the loving benevolence of the Savior. What care I about the doctrines for which you fight, unless they produce in you the spirit of Christ? What care I for your forms of faith and your ceremonies, if all the while you are a Nabal, wickedly saying in your heart, "Shall I take my bread and my water to give it unto these strangers?" Oh! let your faith be a living faith, lest, while you have the form of godliness, you deny the power thereof. Time was when, wherever a man met a Christian he met a helper. "I shall starve!" said he, until he saw a Christian's face, and then he said, "Now shall I be aided." But some have thrown benevolence aside, and imagine that these are old duties of a legal character. Legal, then, will I be, when, in my Master's name, again I say, "To do good and to communicate forget not, for with such sacrifices God is well pleased." IV. I now conclude with an appeal for the special object of the collection this morning. I ASK YOUR AID FOR THESE NEEDY ONES IN LANCASHIRE. 1. Remember, first, that their poverty is no fault of their own. They are not brought to it by excess of meats or drinks. They are not reduced to it by riot or disorder. It is not idleness; it is not a wilful strike against the masters. It is utterly unavoidable; and here, therefore, is the right place for benevolence to display itself. The Egyptian hieroglyph for charity is very suggestive. It is a naked child giving honey to a bee which has lost its wings. Notice, it is a child: we should give in meekness. It is a naked child: we should give from pure motives, and not for show. It is a child feeding a bee; not a drone, but one that will work; a bee that has lost its wings; one, therefore, which has lost its power to supply itself: a picture before you of those martyrs and confessors of industry whose cause I plead to-day. A bee that has lost its wings makes its appeal for a little honey to every childlike heart here today, and they who are true to God will not refuse it their aid. 2. Remember, too, that the cause of this suffering is a national sin the sin of slavery. We have not yet passed the third generation, and upon a nation God visits sin to the third and fourth generation. We have rid ourselves, at last, of this accursed stain so far as our present Government is concerned, we are therefore delivered from any fear in future on that groun; but still, if slavery be now in America, we must remember that it would not have been there if it had not been carried there, and we are partners in guilt. Moreover, there has been too much winking at slavery amongst the merchants of Manchester and Liverpool. There has not been that abhorrence of the evil which should have been, and therefore it is just in the Providence of God that when America is cut with the sword we should be made to smart with the rod. If the Lord is pleased to smite our nation in one particular place, yet we must remember that it is meant for us all. Let us all bear the infliction as our tribulation, and let us cheerfully take up the burden, for it is but a little one compared with what our sins might have brought upon us. Better far for us to have famine than war. From all civil war and all the desperate wickedness which it involves, good Lord deliver us; and if thou smitest us as thou hast done, it is better to fall into the hand of God than into the hand of man. 3. I must also refresh your memories, though you know it well, with the fact of the patient endurance of those who have been called to suffer. You have read of no burning of mills, no breaking open of baker's shops. You have heard no accusations brought against the aristocracy; you have heard of no great political movement for the upsetting of our institutions. There was never upon earth a nobler spectacle than that of these men suffering so Frightfully with their wives and children, and yet enduring it so patiently. They deserve to be helped. If ever there was a case in which human ears must be opened to hear the cry of woe, this is it. If you and I had our wives and children at home starving, and had nothing but the charity of the parish and the little relief of the committees, making only some one-and-fourpence or one-and-sixpence a head to live upon for a week, I am afraid we should begin to think that we could re-adjust the machinery of Government; or it might happen that if we saw bread and could not get it we might break the window, or do some unrighteous act to take away another man's property sooner than see our children starve. They suffer well; they suffer well, brethren; and we do not well unless we help them. 4. Moreover, remember how widely spread is this distress. I know too many of my dear hearers are often brought to as great poverty as the operatives in Lancashire, but then you have some little help; sometimes the Church can give it; at other times some friend, not quite so badly off as you are, will help you. But there, if a poor man wants a loaf, he cannot get it of the tradesman even on credit, for the tradesman has no power to give him credit. Nor can these people borrow of their neighbors, for where all are equally destitute one cannot help another. Even the Churches fail to do what they would wish to do. In the case of one dear brother, late a student in our college, to whom we constantly send supplies week by week, and who maintains a class of some forty young women, and in answer to the cry of faith has found all the means, I hope to aid him by this collection of to-day. The distress is not only with the poor now, but with those a little above them, and God only knoweth to what extent it must go unless in his gracious Providence he by some means or other, bringeth a supply of cotton that they may once again be at work. 5. Wherefore need I urge you, my hearers? I feel that you are ready now to assist these suffering ones. Let your own gratitude to God move you. Blessed be God that you have not this famine and straitness of bread. Thank the Master that though times may be hard, and some may now and then complain, yet we have not to walk through our streets and see our factories shut up, and miss the smoke which marks the daily toil that brings food to hungry mouths. We have not to know every habitation is a Bochim because the strong man boweth down for lack of bread, and the faces of the children are wan, and the mothers weep, and even the breasts refuse the infant child its needed nourishment. Give as God has prospered you. He that giveth to the poor lendeth to the Lord, and the Lord shall remember him in the time of trouble. He that believeth on the Lord Jesus Christ hath everlasting life freely given him; let him, therefore, freely give, even as he hath Freely received.