Job 30:15
Terrors are turned loose against me; they drive away my dignity as by the wind, and my prosperity has passed like a cloud.
Sermons
Job's Social DisabilitiesHomilistJob 30:1-15
A Sorrowful ContrastR. Green Job 30:1-31
The Troubles of the PresentE. Johnson Job 30:1-31














In contrast to the happy past of honour and respect on which he has been so wistfully dwelling in the previous chapter, Job sees himself now exposed to the scorn and contempt of the meanest of mankind; while a flood of miseries from the hand of God passes over him. From this last chapter we have learned the honour and authority with which it sometimes pleases God to crown the pious and the faithful. From the present we see how at other times he crucifies and puts them to the proof. They must be tried on "the right hand and on the left" (2 Corinthians 6:7; comp. Philippians 4:12). We are reminded, too, of the transiency of all worldly good. The heavens and the earth shall perish; how much more the glory, power, and happiness of the flesh (Isaiah 40.)!

I. THE CONTEMPT OF MEN. (Vers. 1-10.) The young men, who were wont to rise in his presence, laugh him to scorn; youths whose fathers, the lowest of mankind - thievish, faithless, and worthier, a - were of leas value than the watch-dogs of his flock (ver. 1). Themselves, the young men had been of no service to him; they had failed of the full strength of manhood; dried up with want and hunger, they had derived their scanty subsistence from the desolate and barren steppe (vers. 2, 3); plucking up the salt herbs and bushes and juniper roots for food (ver. 4). These wretches led the life of pariahs; driven forth from the society of men, the hunt-cry was raised after them as after thieves. Their place of dwelling was in horrid ravines and caves and rocks (vers. 5, 6). Their wild shouts were heard in the bush; they lay and formed their plots of robbery among the nettles (ver. 7). Sons of fools and base men, they were scourged out of the land (ver. 8). A fearful picture of the dregs of human life! Perhaps those Troglodytes (comp. Job 24:4:) were the Horites, the original inhabitants of the mountainous country of Seir, conquered by the Edomites (Genesis 36:6-8; Deuteronomy 2:12, 22). Of these degraded beings Job has now become the scoffing-song, the derisive byword (ver. 9). They show towards him every mark of abhorrence, retreating from him, or only drawing near to spit in his face with the silent coarse language of contumely and disgust (ver. 10; comp. Matthew 26:67; Matthew 27:30). Had Job in any way brought this treatment upon himself from the vilest of mankind? Certainly there is nothing in the story which leads us to cast the blame of haughty or heartless conduct upon the hero. Still, it is ever true that we reap as we sow; but the sower and the reaper may be different persons. The cruel measure meted out to these unfortunates is now measured to the innocent Job. It is not in human nature to requite love with hatred or to give loathing in return for kindness. The responsibility of society for its outcasts is a deep lesson which we have only begun in modern times to learn. All men, however fallen and low, must be treated as the creatures of God. If we treat them as wild beasts, we can but expect the wild-beast return. Said Rabbi Ben Azar, "Despise not any man, and spurn not anything. For there is no man that hath not his hour, nor is there anything that hath not its place." Says our own Wordsworth -

"He who feels contempt
For any living thing, hath faculties
That he hath never used, and thought with him
Is in its infancy." And again -

"Be assured That least of all can aught that ever owned
The heaven-regarding eye and front sublime
Which man is born to, sink, howe'er depressed,
So low as to be scorned without a sin,
Without offence to God, cast out of view." Condescend to men of low estate. Gentleness and compassion to our inferiors is one of the chief lessons of our holy religion.

II. ABANDONMENT TO MISERY BY GOD. (Vers. 11-15.) Health and happiness are ours when God holds us by his hand; sickness, languor, and mental misery when he loosens his grasp. Job's nerves are relaxed. The war-bands of the Almighty have loosed the bridle; angels and messengers of ill, diseases and plagues, hunt the unhappy sufferer down (ver. 11). This dark throng seems to rise up at his right hand - the place of the accuser (Psalm 109:6) - and to push away his feet, driving him into a narrow space, laying open before him their ways of destruction, heaping up against him besieging ramparts, thus tearing down his own path, his formerly undisputed way of life. They help forward his ruin, needing no assistance from others in the pernicious work (vers. 12, 13). On comes this terrible besieging host, as through a wide breach in the wall of life - rolls on with loud roar, while the defences fall into ruin (ver. 14). Terrors turn against him, sudden horrors of death (comp. Job 18:11, 14; Job 27:20) hunting after his honour - the honour depicted in Job 29:20, seq. His happiness, in consequence of these violent assaults, passes away suddenly and tracklessly as a cloud from the face of heaven (ver. 15; comp. Job 7:9; Isaiah 44:22). If God lays his hand upon the body or outward happiness of his children, there will seldom be release without inward conflict, anguish, fear, and terror. It is with such persons as with St. Paul; without is conflict, and within is fear (2 Corinthians 7:5).

III. INCONCEIVABLE INWARD DISTRESS. (Vers. 16-23.) His soul is melted and poured out within him; his frame is dissolved in tears. Days of pain hold him in their grip, refuse to depart and leave him in peace (ver. 16). The night racks and pierces his bones, and allows his sinews no rest (ver. 17). By the fearful power of God he is so withered up that his garment hangs loose about him, wraps him like the collar of a coat, nowhere fitting his body (ver. 18). God has cast him upon the ash-heap - a sign of the deepest humiliation (Job 16:15) - till his skin resembles dust and ashes in its hue (ver. 19). In this nerveless condition prayer itself seems unable to stir its loftiest, most hopeful energies. He can but cry, grievously and in supplication, but without the hope of being heard. "I stand, and thou lookest fixedly at me" - no sign of attention in thy glance, of favour in thine eye (ver. 20). The aspect of the almighty Father, seen through the medium of intense suffering, becomes one of cruelty and horror (ver. 21). Lifting him upon the storm-wind as upon a chariot (comp. 2 Kings 2:11), God causes him to be carried away, and dissolved as it were in the yeasty surging of the storm (ver. 22). He knows that God is carrying him to death, the place of assembly for all the living (ver. 23).

IV. FAILURE OF ALL HIS HOPES. (Vers. 24-31.) According to human calculation, he must despair of life. But can the unhappy man be blamed if he stretches out his hand for help amidst the ruin of his fall, and sends forth his cry as he passes into destruction? Is not this a law for all living creatures (ver. 24)? Did not Job show compassion in all the misfortunes of others, and has he not, therefore, a right to complain, and expect compassion in his own (ver. 25)? All the suffering of Job is condemned in the thought that, after the happiness of former days had bred hopes of the like future, he was visited by the deepest misery, and cast into the lowest distress (vers. 26-31). The light of former days glances upon him again, and so his address reverts to its beginning (ch. 29.). Hoping for good, there ensued evil (Isaiah 59:9; Jeremiah 14:19); waiting for the light, deeper darkness came on. There is an inward seething of the mind. Days of affliction have fallen upon him. He goes darkened, without the glow of the sun; his swarthy appearance is due to another cause - he is smeared with dust and ashes. He stands in the assembly, giving loud vent to his lamentation amidst the mourning company who surround him. A "brother to the jackals, a comrade of the ostriches," these desert creatures of the loud and plaintive cry, is be. His black skin parts and falls from him; his bones are parched by a consuming heat. And then, in one beautiful poetic touch, the whole description of his woe is summed up, "My harp became mourning, and my shalm mournful tones." But he will yet learn to tune his harp again to gladness and praise. Now, however, his melancholy haunts him; and not one kindly glance pierces the gloom of his dark thoughts to give him comfort. But despair of self has never led Job to despair of God. There is still, therefore, a glimmering spark of hope amidst this wild storm. He carries in his hand a bud which will yet unfold into a flower. This is no example of the fatal sorrow of the world, but of the life-giving power of the sorrow that is after God (compare Robertson's sermon on the 'Power of Sorrow,' vol. 2.). - J.

Upon my right hand rise the youth.
I. THE PROSPECTS OF LIFE ARE GENERALLY BRIGHT. Young people are full of buoyancy, animal spirits, ardent desire, sanguine expectation, high hope: all that is before them takes a colouring from themselves. There is little or no experience of life, by the use of which exaggerated views may be modified, and a correct estimate of the future ensured. Youthful hope often anticipates long life, and it fills up that life with many visions of success and happiness.

II. THE PROSPECTS OF LIFE, TO WHICH HOPE GIVES SUCH A COLOURING ARE OFTEN ILLUSIVE. A fine morning often ends in a wet and stormy day. Projects begun under favourable auspices frequently come to nought. Young people live in a realm of illusions. The young are liable to misapprehension, and need to be prepared for some measure of disappointment. Men at fifty often find that they have failed to reach the height to which at twenty they aspired. Often the secret of failure has been lack of ability, or of perseverance, or of character.

III. A FEW COUNSELS.

1. The present is a season of preparation for the future. Life is very much what we make it. Then sow now the seeds that shall grow up, and blossom, and fruiten into a good and blessed future.

2. Prepare for the future by the exercise of fidelity to yourself and to God in the present.

3. You need physical preparation for the future. A man's body has much to do with his mind and character. Courage and fortitude derive much support from a healthy physical constitution.

4. You need mental preparation for the future. I have had many opportunities of seeing what men lose for want of education and mental culture, and what they gain by their possession. Increase your knowledge by reading and observation. Strengthen your mental powers by use.

5. Moral and spiritual preparation. Set before yourself a noble object in life. Form a purpose, and seek to fulfil it. Place yourself under the teaching and government of conscience. Have right and fixed principle to guide you. Consecrate yourselves to God, and commit your life to His care. Have faith in Him.

(W. Waiters.)

People
Job
Places
Uz
Topics
Abundance, Chase, Cloud, Dignity, Driven, Fears, Honor, Honour, Hope, Overwhelm, Passed, Passeth, Prosperity, Pursue, Pursued, Pursueth, Safety, Soul, Terrors, Thick, Vanishes, Welfare, Well-being, Wind
Outline
1. Job's honor is turned into extreme contempt
15. and his prosperity into calamity

Dictionary of Bible Themes
Job 30:15

     4805   clouds
     4855   weather, God's judgment
     5398   loss
     5511   safety

Job 30:1-15

     8340   self-respect

Job 30:9-31

     5945   self-pity

Library
Christian Sympathy
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
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

What Carey did for Science --Founder of the Agricultural and Horticultural Society of India
Carey's relation to science and economics--State of the peasantry--Carey a careful scientific observer--Specially a botanist--Becomes the friend of Dr. Roxburgh of the Company's Botanic Garden--Orders seeds and instruments of husbandry--All his researches subordinate to his spiritual mission--His eminence as a botanist acknowledged in the history of the science--His own botanic garden and park at Serampore--The poet Montgomery on the daisies there--Borneo--Carey's paper in the Asiatic Researches
George Smith—The Life of William Carey

Whether the Limbo of Hell is the Same as Abraham's Bosom?
Objection 1: It would seem that the limbo of hell is not the same as Abraham's bosom. For according to Augustine (Gen. ad lit. xxxiii): "I have not yet found Scripture mentioning hell in a favorable sense." Now Abraham's bosom is taken in a favorable sense, as Augustine goes on to say (Gen. ad lit. xxxiii): "Surely no one would be allowed to give an unfavorable signification to Abraham's bosom and the place of rest whither the godly poor man was carried by the angels." Therefore Abraham's bosom is
Saint Thomas Aquinas—Summa Theologica

Of Confession of Our Infirmity and of the Miseries of this Life
I will acknowledge my sin unto Thee;(1) I will confess to Thee, Lord, my infirmity. It is often a small thing which casteth me down and maketh me sad. I resolve that I will act bravely, but when a little temptation cometh, immediately I am in a great strait. Wonderfully small sometimes is the matter whence a grievous temptation cometh, and whilst I imagine myself safe for a little space; when I am not considering, I find myself often almost overcome by a little puff of wind. 2. Behold, therefore,
Thomas A Kempis—Imitation of Christ

Epistle xxxvi. To Maximus, Bishop of Salona .
To Maximus, Bishop of Salona [113] . Gregory to Maximus, &c. When our common son the presbyter Veteranus came to the Roman city, he found me so weak from the pains of gout as to be quite unable to answer thy Fraternity's letters myself. And indeed with regard to the nation of the Sclaves [114] , from which you are in great danger, I am exceedingly afflicted and disturbed. I am afflicted as suffering already in your suffering: I am disturbed, because they have already begun to enter Italy by way
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Messiah Unpitied, and Without a Comforter
Reproach [Rebuke] hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none. T he greatness of suffering cannot be certainly estimated by the single consideration of the immediate, apparent cause; the impression it actually makes upon the mind of the sufferer, must likewise be taken into the account. That which is a heavy trial to one person, may be much lighter to another, and, perhaps, no trial at all. And a state
John Newton—Messiah Vol. 1

Epistle Xlv. To Theoctista, Patrician .
To Theoctista, Patrician [153] . Gregory to Theoctista, &c. We ought to give great thanks to Almighty God, that our most pious and most benignant Emperors have near them kinsfolk of their race, whose life and conversation is such as to give us all great joy. Hence too we should continually pray for these our lords, that their life, with that of all who belong to them, may by the protection of heavenly grace be preserved through long and tranquil times. I have to inform you, however, that I have
Saint Gregory the Great—the Epistles of Saint Gregory the Great

No Sorrow Like Messiah's Sorrow
Is it nothing to you, all you who pass by? Behold, and see, if there be any sorrow like unto my sorrow! A lthough the Scriptures of the Old Testament, the law of Moses, the Psalms, and the Prophecies (Luke 24:44) , bear an harmonious testimony to MESSIAH ; it is not necessary to suppose that every single passage has an immediate and direct relation to Him. A method of exposition has frequently obtained [frequently been in vogue], of a fanciful and allegorical cast [contrivance], under the pretext
John Newton—Messiah Vol. 1

Love
The rule of obedience being the moral law, comprehended in the Ten Commandments, the next question is: What is the sum of the Ten Commandments? The sum of the Ten Commandments is, to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind, and our neighbour as ourselves. Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.' Deut 6: 5. The duty called for is love, yea, the strength of love, with all
Thomas Watson—The Ten Commandments

Second Stage of Jewish Trial. Jesus Condemned by Caiaphas and the Sanhedrin.
(Palace of Caiaphas. Friday.) ^A Matt. XXVI. 57, 59-68; ^B Mark XIV. 53, 55-65; ^C Luke XXII. 54, 63-65; ^D John XVIII. 24. ^d 24 Annas therefore sent him bound unto Caiaphas the high priest. [Foiled in his attempted examination of Jesus, Annas sends him to trial.] ^b and there come together with him all the chief priests and the elders and the scribes. ^a 57 And they that had taken Jesus led him away to the house of Caiaphas the high priest, ^c and brought him into the high priest's house. ^a where
J. W. McGarvey—The Four-Fold Gospel

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

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