Sermons on Job #2 (Riches, Poverty, Family, etc.) — John Calvin

The sermon we will hear today is the second sermon from the first chapter of the book of Job From a series of sermons on Job preached in the 1500s by the Reverend John Calvin. The sermons were translated from the original French into English by Mr. Arthur Golding and published in 1574.

The 1574 publication is the basis for the sermon as we will hear it today. And so let us begin Job the first chapter starting in the second verse through verse 5. And he had seven sons born unto him and three daughters and He had a great substance of cattle to wit 7 ,000 sheep 3 ,000 camels 500 yoke of oxen 500 she asses and a great household in so much that he surmounted all of them of the east and His sons went and made feasts at their houses Every man his day and they called their three sisters also to eat and drink with them when they had made an end of their feasting.

Job sent for his children and sanctified them and Rising up the times in the morning Offered sacrifices according to the number of them. For he said it may be that my children have sinned and have not blessed the Lord in their hearts and Thus did Job every day.

Yesterday we heard the prayers which the Holy Ghost gave unto Job Not so much for himself as for our instruction to the end. We should know how we ought to rule our life namely That we walk in singleness of heart So as there be No, peace of counter fitness in us and that with that our works Also may yield witness of the same singleness.

And moreover that we fear God Knowing how it is. He to whom we must refer our whole life. And that his honor is the thing that we must give ourselves unto and further. That for as much as we be continually beset with many stumbling blocks And the devil plots to thrust us out of the right way We should stand upon our guard to withdraw ourselves from evil and to recover ourselves unto God Until such time as we be quite dispatched from all the defilements of the world by death.

Job’s Riches and the Trial of Patience

And now it ensues in the text that Job was an exceeding rich man and A great part of his possessions are specially recited to us here. It is no small thing to have seven thousand head of small cattle Five hundred yoke of oxen as many she asses and as many camels Behold here a great substance for one man and Therefore it is said he surpassed all of them of the east.

But at once we shall see wherefore this is rehearsed unto us for his patience was so much the more praiseworthy. For that he being deprived of so great goods and brought to extreme poverty Did despite this continue quiet as if he had lost little or nothing?

Seeing then how God has so much the better Tried him. But here with this we have to consider what a virtuous mind was in Job. Seeing his riches had not blinded him with pride Nor caused him to set too much by the world or to discharge himself of the serving of God as we commonly see that many men By reason of their great riches become so lofty that it is it is impossible to tame them abusing their credit to the oppressing of poor folk and Besides that they be full of cruelty They also be stately and full of pomp so that riches are accompanied with many inconveniences.

Therefore it is not in vain that it is told us here that Job Being so rich had nevertheless always persisted in the serving of God and Held himself in the said singleness of which mention is made here for by his example The rich men of this world are warned of their duty which is to take good heed That when God has put abundance into their hands they be not entangled by them According as also the psalm exhorts them in psalm 52 and Further according as st. Paul speaks to Timothy in first Forgive me in first Timothy chapter 6 turn with me there if you will first Timothy chapter 6 beginning in verse 17 where we read.

Paul’s Instruction to the Rich

Charge them that are rich in this world. That they be not high-minded nor trust in uncertain riches. But in the living God who giveth us richly all things to enjoy That they do good that they be rich in good works ready to distribute willing to communicate Laying up in store for themselves a good foundation against the time to come.

That they may lay hold on eternal life. That they'd be not puffed up with pride. More put their trust in the transitory things of this world in which there is no certainty. For he that is rich today may become poor by tomorrow whenever it pleases God.

So then Seeing that the goods of this world are fickle and that we may soon be deprived of them rich men Says st. Paul ought to take good heed That they rest not themselves upon them nor make an idol of them as though they were Sure to possess them and to enjoy them forever.

But must be ready to yield them up And to be short According as it is said in another text such as have fields and vineyards Meadows and grain money and wares Must have a care to use them in such way as if they had none at all.

So as they may be poor in heart. Thus then we see That we have to note upon this sentence. For lest any man might allege That it is very hard to behave himself so purely in the midst of so great riches Considering how Christ himself calls them thorns in Matthew 13 verse 22.

Therefore the example of Job shall condemn all such as keep not themselves Undefiled howsoever hard it be to be done. It is very certain that a man rather than a rich man Shall have more due to walk in the fear of God than shall a poor man.

The Temptations of Poverty and Riches

And True, it is also that poverty of itself brings abundance of temptations. For when a man is needy He falls to thinking in himself What shall become of me? And the devil thrusts him forward to distrust.

Hereupon he shall be induced to murmur against God. According as we see that many fall into a rage and it seems to them that God does them wrong. And they know not which side to turn themselves on Which they conclude.

See, I cannot get my living by my labor without doing other men wrong I must take another way to it. On this they take permission To rob and plunder and they do many shrewd turns harms and damages to their neighbors.

Behold I pray you the temptations which poverty brings. But if a man make comparison between it and riches It is certain that the richer sort have far greater assaults for as much as Satan is ever at their elbow to blindfold their eyes to the end.

They should overshoot themselves and forgetting their state Lift themselves up against God Tie themselves wholly to the world make a mock of the heavenly life. Act and conduct themselves as if nothing can hurt them.

Abuse their credit in various ways. Have regard of nothing Be loath to bear any yoke be unwilling to yield to any reason and Think all other men to base to be in their company in so much that if it were possible for them they would pluck away the light of the Sun from the poor so that finally they act and Conduct themselves as if they deserve a good right to be separated and set aside as it were on a row by themselves we see now the corruptions and other infinite miseries that riches bring and Yet there is no excuse for them that be rich.

Why? Well for here shall job be made their judge before God. For as much as he was not corrupted nor perverted by the great abundance and quality of goods that he had But always served God in singleness of heart, but if the rich man be made inexcusable Let the poorer sort Also look well to themselves.

For I have told you already that it is easier for a man to walk simply To whom God has not given so great abundance. Then for such as have a great abundance. The case is like as if a man were in some little boat and in some small river.

It is likely enough that he might be tossed and it is likely enough that he might rush against some stump or against some bank of the river. But he is not in such danger As he that is in a ship on the middle of the sea Where the waves and storms are far more violent.

Even so say I Stands the case between the poor and the rich for surely So long as we be in this world we roll upon the water where we may be tossed with Tempests and rush against something and always be in danger.

Thus are the poor as it were on a little river. But the rich are as it were on the middle of the sea So as they can hardly escape sinking in one whirlpool or another. Now then if there be no excuse for the rich sort What shall become of those?

To whom God gives the means to hold themselves in Simplicity. We see therefore that there is a general lesson to serve for all men as well Great as small and that it profits each man to benefit himself by the example that is here set before our eyes.

Job’s Virtue and the Rich Entering Heaven

But here with this We see the virtue of Job is right commendable. For we hear the judgment of our Lord Jesus Christ How it is right hard for a rich man to enter into the kingdom of heaven. Not that riches do of themselves hinder us from serving God as I have said.

But it happens through our wickedness and corruption. That where as it becomes us to take occasion to be drawn unto God by the benefits which he bestows upon us We be the further drawn back from him. Wherefore we see that Job was a man of wonderful virtue.

Seeing that in the midst of such riches He had not his eyes blindfolded To conceive any pride in his heart. So as he should tread other folks under his feet or forget God or become a dissolute vain and pompous person But held on his race which he had begun.

Behold here the virtue that was commendable in him. And this is done to the end that if we cannot attain to be full equal with him. Yet every one of us should look to himself And go on forward to the mark that is set before him.

Furthermore we see also That riches of themselves are Not to be condemned as some foolish persons surmise. Who hold opinion that a rich man? Cannot be a Christian. For let them find me any of the poor that may be compared to Job in this virtue.

And then let them condemn riches. But what a man shall have sought throughout all the poor men in the world. Hardly shall he find one that shall come anywhere near this man. Seeing that the case is so Let us mark that riches of themselves and of their own nature are not to be condemned and Especially that it is it is a great blasphemy Against God if a man finds such fault with riches that he thinks that Party, which possesses them to be utterly marred.

For from where come riches but God. Therefore when a man condemns them he sets himself up against God and Further it profits us to mark that God must necessarily work far more marvelously in a rich man than in a poor man as I have said before.

For I have already showed the difficulty that a man has to maintain himself in simplicity and uprightness. When he has abundance of goods then had God need to utter a Singular force of his Holy Spirit to preserve rich men from corrupting of themselves.

But if a man despised such a grace of God Does he not lift himself up against God? By this means then we be warned not to condemn riches in themselves. Like also as we see how our Lord Jesus Christ has showed us By matching the poor and the rich together in the kingdom of heaven when he speaks when he speaks of Lazarus in st. Luke chapter 16 verses 19 through 31 He says there that the angels carried Lazarus.

For all be it that he was an outcast among men and a poor creature Of whom no account was made in so much that he was forsaken of all men yet nevertheless behold how the angels carry his soul into Abraham's bosom and What was this Abraham you could read?

Genesis chapter 13 verses 2 6 you could read in Genesis 24 verse 35 a man rich Both in cattle and in money and in household and in all other things except houses and lands. For those were not lawful for him to have because it was necessary for him to await God's leisure.

Until he gave him the land of Canaan to inherit. True it is that he purchased a burying place. But he had not any inheritance. We are told in Acts chapter 7 verse 5 not withstanding that his movable possessions were very great.

Therefore When we see the soul of Lazarus carried by angels into the bosom bosom of Abraham who is the father of the faithful We perceive that God of His infinite grace and goodness calls both rich and poor to salvation.

And Done to this purpose means that also which st. Paul says in first Timothy chapter 2 verse 4 Namely that God will have all men to be saved. For he speaks of kings and princes who ordinarily do misbehave themselves in their greatness and Cannot find in their hearts to stoop unto God.

Yes, it seems to them that they be no mortal men and Yet God picks out some of them to himself and will not have to be lost and to perish. Thus you see what we have to mark. Yet for all this The rich men must not flatter themselves But rather know how they stand as it were upon ice Where they may soon slide And that they be as it were among thorns.

So as it profits them to look diligently to themselves from being pricked. Behold how each one of us ought to be touched With carefulness to commend ourselves unto God that we may walk according to his will.

Job’s Children, Affliction, and Submission to God

And upon this saying That Job had seven sons and three daughters I Note how it does us to know That God has had sent his blessing upon him to make him prosper by all means. And as I have touched up to this time We shall hereafter better see the cause why all this is why all this is expressed and the intent of the Holy Ghost.

That is to say That it was an incomparable virtue in Job to bear patiently Job's Rather to bear patiently God's Taking away of all the things which he had put into his hand. And it is also very well declared how his children declared them so behaved themselves And how he himself also on his part governed them in the fear of God.

And this is done to the end That we should understand That when God afflicts us he shows by effect That he can dispose of his creatures at his own pleasure. And that although we'd be at our wits end and see not the reason why God handles men so roughly Yet it becomes us to cast down our eyes And to confess that he is righteous and to wait his leisure until he Discover unto us the cause why he disposes things so.

Brotherhood, Feasting, and Psalm 133

But now let us proceed with that which is rehearsed to us here. It is said that Job's children feasted one another day by day everyone in his turn And that they called their sisters to bear them company.

True It is that nature may well stir up brethren to love one another. But yet our men become so evil That there be very few that consider what brotherhood imports. For the proofs of this we shall see many brethren that agree like cats and dogs They be brethren and yet for all that they Cease not to spite and malice one another as if one of them would eat another.

We see then by such According as men grow out of kindness into cruelty that brethren are acquainted with harmony and affection and Although it be not so with all of them Yet is every man so addicted to himself as There be very few that love one another in such way as God teaches.

Thus does the Holy Ghost set a looking-glass before our eyes to make us to behold the good agreement and love that was among Job's children and Specially how they exercise themselves Continually in that respect to the end they would not give any occasion of evil mistrust to another.

For the feasts that they made were to no other end But to yield record of their brotherliness and agreement. And see how it is said expressly That they went to seek their sisters to the intent that their friendship might utter itself in all points.

Behold here a great virtue I'll be it a man may perceive that Job did not fear That there was any fault in the thing that was ordained for a good purpose and to a good end. Yet nevertheless we see how he thought in himself even then that God might be offended in it.

Surely, this is a very notable example and of no doubt Good agreement and friendship among men and especially among brethren Is as pleasant a thing unto God as anything can be. We hear how it is said in the psalm 133 it is a joyful thing When brethren agree in one dwelling together in unity.

It is like the dew that falls down to give seasoning and nourishment to the ground and like the oil that drops down from Aaron's beard. So as the scent of it Was spread out over all his garments. Behold what two similes be here to show how God loves peace and Amity among men and above all things among brethren.

They do us to understand That when men embrace one another with hearty love it is all one as when the field and herbs receive nourishment by the dew of heaven and also That it is a thing that yields a very sweet savor before God as a good and acceptable sacrifice unto him Even like the scent of the holy oil that was poured upon Aaron's head nevertheless This is spoken of such as embrace one another with a godly manner.

For it may well be that wicked men shall bear an affection of love one towards another. And they may peradventure link themselves together to accomplish their appointments, but all this is nothing. Friendship must come from God and go to God.

And Mark here How the name of brotherhood is set down to the end we should be taught to lift up our eyes unto God and And to look unto him as often as there is any question of loving one another. Furthermore we see here that the best things in the world may as well be corrupted by the wickedness of men and By this we see also what our nature is ever since Adam sinned.

Corruption in Family Affection

That is to say that ever since he overshot himself up to this time good has been turned into evil. Despite that our intent or meaning be good for example When a husband loves his wife or when a father Loves his children.

These are good holy and Commendable things and yet nevertheless There is not a man to be found in the whole world that loves his wife in such measure That no fault they be found in his love. Or that loves his children with so pure and hearty love.

But there shall always be some medley of corruption and Why so foreseeing that God has ordained That the man shall love his wife and that it is expressly said love your wives as your own bodies. Shall they are so doing be imputed to them for a fault.

Can the good Be turned into evil. Doubtless that comes of our cursed nature like as one grain of salt or one drop of vinegar Fails not to mar a great deal of wine. Even so is it with men for holding themselves in temperance.

They have not their affections so well ruled as there may no fault be found in them or Not to be condemned in many respects. Then is it no strange case that Job Thought in himself That his children might have offended God in the thing that of itself was good and commendable.

Not for that he condemned the feasting of brethren together. Especially with their making of good cheer one with another was to maintain themselves in mutual amity. That was not the thing that Job found fault with.

But for as much as he was Thoroughly acquainted with man's infirmity He knew it was very hard to keep temperance so as no vice should be intermingled with it by the way and therefore he took good heed to himself and Sanctified his children, but yet nevertheless we have further to note That Job had well marked and borne away the thing which experience shows unto us.

Namely that in all feasts and banquets there is some disorder through which God is not so well honored as he ought to be first of all. In all such meetings there will always be some excess of meats and they become there Do for company's sake eat and drink more than their ordinary custom and Hardly could a man Think of the excess that is there in so much that even the holiest men that fear God best are overseen there.

True it is that they play not the gluttons in stuffing of the punch nor in Cramming themselves like swine and Much less will they be so drunken as to be out of their wits like beasts. No, not so. But so much may be done as they may somewhat pass moderation and temperance and how so.

For we see that a man overshoots himself in that case before he'd be aware. So then we see that some inconvenience happens in feasts not withstanding that they'd be made for a good cause and that the intent of Him that bids his friends be good as well of those that come to keep him company.

For hardly can it be escaped but that there shall be some fault of which the very doer himself shall not be privy and. And furthermore when a man is there what a great deal of vain and Fond talk shall he have to hold him together with this where a man ought to eat as in the presence of God and To be merry as it were with the angels.

There shall be abundance of vanities Which shall carry men in such way as many of them. Yes, even of the good men themselves as Many of them shall think That they make no good cheer Except they disguise themselves.

I cannot tell how There are yet many other evil inconveniences Whereby we see that God is offended diverse ways According as men find in themselves afterward. So then let us mark well that Job Did not without cause Mistrust and doubt lest his children had sinned against God seeing they made feasts in such way Notwithstanding they were of the faithful sort as I have said before.

Feasting Without Forgetting God

Now if it be so That where feasts and banquets are best ruled Yet there is some fault that God does not like. How is it with them that drive God out of their company and from their table as men are? commonly inclined to do.

For if we shall speak of feasting At where do men begin? at calling upon the name of God. No, that would be thought too sad a matter. Therefore the name of God Must be buried. Has a man well sufficed his appetite.

Then is it no time to say grace. For it necessitates them to remember the good cheer that they have made That is to say That they be swine. For if a man make mention of God it will be thought that all the pleasure which they have taken in their feasting is turned into sorrow and Afterward all must run riot in such way as there shall be no talk but of crudeness and wantonness Or rather of treachery and malice So as there shall be none other news But of backbiting their neighbor and of Practicing devices against this man and that man See what banqueting breeds.

Now then seeing that men are so inclined to vice It is not possible, but there must be some fault Notwithstanding that they give not themselves the bridle of restraint in all points I pray you then must it not necessarily be as it were a gulf of hell Where they meet together to make compacts of wickedness and treason.

Therefore let us mark well this sentence to the end that seeing we know men to be so much inclined to vices that they mar the thing that is good and Turn it into evil. We may take the more heed to ourselves That when we eat and drink one with another We confess ourselves always sinners for offending God by that means true.

It is indeed that we must not be scrupulous and superstitious as Some be which eat not a bit of bread with quietness of conscience. If a man tell them that they ought to advise themselves what they do Immediately after that they conclude that men can neither eat nor drink without offending God.

And When they are once come to such scrupulousness As to think that they sin in all things that they do They fall to concluding. Well, then let us set all at random without planning. I Say There are such as these to be found.

But this is not as we ought to do. This is not as the scripture lead us. Therefore let us wake and keep sure watch That we be not Taken unawares When we be set at the table to drink and to eat. Let us pray unto God beseeching him of his gracious goodness To keep us in such sobriety that being nourished by his gifts We may be the better disposed to serve him so as our meat may not serve to overload us but to sustain us and to give us strength.

That we may be the better able to occupy ourselves in the service of our God. And that he will grant us the grace to so pass Through these corruptible things as we may always labor for the heavenly life Unto which he calls us by his word.

Eating and Drinking to God’s Glory

For God maintains us not in this world to live for a day or for 10 or for 50 years. But to the intent we should come to the said Heavenly glory let us then consider how we ought to behave ourselves. And when we be at the table let us eat our meal in such manner as if God himself ate with us and Although we be in this world taking our nourishment of the food that we know Let us look up on to God Who shows himself a father towards us and has witnessed unto us that we be his children in so much as he has a care of These our poor bodies here, and we'll have his love extended even unto them despite that they be but rottenness.

Therefore when we see that God does so nourish and sustain us We may be the merrier and the better assured of his goodness and fatherly love towards us. And by this means we see why st. Paul says in 1st Corinthians 10 verse 31 and again in Colossians 3 verse 17.

By this means we see why st. Paul says that whether we drink or whether we eat We must do it all together in the name of God. There are many which suppose that there should be no thinking upon God when men come to eating and drinking.

Whereas in very deed we should therefore think so much the more of God. Seeing that God gives such a virtue unto bread By his word that we be sustained by it. Will he not have us to acknowledge his presence and how he has his hand Stretched out over us.

So then it is rather a cause that we should think the more upon God. For we see in 1st Timothy chapter 4 verse 5 That our eating and drinking are sanctified by yielding all honor to his name. And therefore when it comes to saying of grace Let us acknowledge that some fault may have escaped us and Then will God surely forgive us all our wrongdoing If it be so that we return unto him.

Thus you see the cause why it is said here expressly that when Job's children had made an end of feasting each other by turns Job commanded them to sanctify themselves and afterwards Offered a solemn sacrifice for each one of them saying It may be that my children have sinned and that they have not blessed God.

But we will speak of this whole matter in the end. We see them that Job was none of that sort. Which after they have made foolishness for a while Do finally conclude to set all at random without purpose.

But he goes to the remedy. That is to say that God will bear with us in our infirmities. All be it says he That my children have not done their duty in all points. Yet am I sure that God will have pity both upon them and upon me and Therefore Let us ask him forgiveness.

But yet for all this Job forbade not his children to use their accustomed feasting and Why not? For the thing of itself was good as I have said before. If Job had said I see here a lewd matter Truly he would not have made sacrifice.

For that had been to abuse God's name and to make it a cloak of evil. Sacrifices were not ordained to maintain us in evil nor that any man should Feed and flatter himself in his sins. So as he should say I may do sacrifice.

And then God will be contented. Job therefore sacrificed Not to have it said that he maintained an evil thing. But he knew that his children did well in Giving such entertainment one to another and that it was a commendable thing to do.

For as much as he knew that He meant not to find fault with the thing that was good but sought for the remedy that if any fault lay hid under it and might please God to amend it as if he should say of good reason.

Ought we to crave? Pardon at God's hand to the end. He may supply our infirmity. We see then after what manner Job here proceeds and also after what manner we must proceed and Furthermore let us mark that Job in commanding his children to sanctify themselves.

Parents Teaching Children to Fear God

He has showed the manner of the bringing up which he gave them in their childhood that is to say to serve God. If it had been simply said that Job had sanctified the Lord a man might say very well. He was a good man for his own behalf.

But he had no great regard of his children. He did enough for the discharging of himself towards God. But he has laid the bridle in the neck of the others, but contrarily it is said That he commanded them to sanctify themselves.

Which thing it had been in vain and unavailable for him to do had they not been taught long before how they ought to walk in the fear of God and although they were as Then grown men and every one of them had a house of his own and kept a table by himself.

Yet notwithstanding Job ceased not To keep them continually under some reverence and awe. Behold here a doctrine very profitable for us which is that parents must so guide their children as God may be honored of them all and It profits us to mark this doctrine the better.

For as much as we see it is so ill put to use for in these days. They that have children could well find in their hearts to have them taught. But hardly shall you find one among a hundred that is led with a zeal and affection towards God.

How are they led then? Every man minds his own profit. He may well say I would willingly have my son taught but what. That if he be of a good mind he may come forward that he may make himself brave. That he may gather goods that he may come to credit and honor behold here the respects that Fathers have in their desire to have their children brought up, but where is there a man? to be found so well advised or Bent to such simplicity as to say It is enough For me that my child serve God.

For I am sure that God will bless him and make him to prosper and although he be poor to the world It is enough for me that God is his father and God will also render such reward unto the fathers as They have deserved.

For they are mad they imagine that they have done very much for their children when they have advanced them and God suffers their children to put out their eyes and to be as hangmen to torment them we see it to be so before our eyes and Yet they perceive not how it is God that chastises them and that justly and Therefore so much the more it profits us To mark well the doctrine which the Holy Ghost chose us here under the example of Job.

That is to say That fathers and mothers should hold their children in such reverence and awe as they may cause them to serve God. And Specially this circumstance is not to be forgotten. Namely That although Job's children were grown to full years of discretion Yet nevertheless their father held them always as it were under reverence and awe warning them to ask forgiveness of God when they had offended him and to purify themselves.

But nowadays As soon as children be 10 years old By and by they think themselves men when despite This it were fitting to give them the rod 15 years after that they wear the trappings of a man and Seem to themselves to be marvelous fellows.

For they be no better, but silly outcasts and Derelicts. And as for to suffer any correction or any instruction It is very foreign with them. Yes, they would think they had great wrong and injury offered them to the contrary.

We see what is said here. But what? The fathers are worthy to have their children disobedient and stubborn against them. Why so? Forfeiting it is That he which will be honored should be honorable. That is to say It is requisite that he should show cause why to be honored.

How then shall a father Purchase himself authority towards his children to be obeyed of them and to keep them in fear and reverence. Even by having such a generosity and seriousness and soberness in himself as His children ought to be ashamed to oppose and contradict him in anything.

But if the fathers Shake off the fear of God How can it be that their children should obey them? Seeing that they themselves yield not God the honor that belongs unto him behold here the cause why children show themselves so loath to be corrected and Why they cannot be kept in awe and reverence namely for that their fathers are disobedient unto God and So it is that both the fathers and the children are condemned here the fathers for their negligence in Not taking heed to bring their children up in the fear of God and the children For not suffering themselves to be governed by their fathers and here they have a goodly example For it is spoken of such as may say My father has held me in awe as long as I was young and yet Must I still be always under the rod?

Job's children might have said so. But we see that although they become to have households of their own Yet are they still under the governance of their father? For in the text it is not said that they opposed or contradicted anything that he commanded them as it is reported of the children of Eli in 1st Samuel chapter 2 verse 25 But rather that they obeyed him To the end that they might be partakers of the sacrifices which he offered for them this That we heard then is enough to condemn all these petty louts Which make such a bravery and carry their craft so high?