The Patriarchs Part 21

But he was not a devoted man. He did not know how to abound and how to suffer need. He dreaded poverty lest he should steal, and riches lest he should deny G.o.d. He was not prepared for changes. Neither was Job. But Paul was. He had surrendered himself to Christ, as they had not.

According to the power that wrought in his soul, Paul was a dead and risen man. He was ready to be "emptied from vessel to vessel." He was instructed both to be full and to be hungry. He could do all things through Christ strengthening him. See that devoted man, that dead and risen man, in the closing chapters of Acts. xx.-xxviii. He is in the midst of a weeping company of brethren at Miletus, and in the bosom of a loving Christian household at Tyre. But were those, the greenest spots on earth to a saint, where, if any where, the foot of the mystic ladder is felt to rest, and the fond heart lingers and says, Let us make tabernacles here, able to detain him? No. Even there, the dear, devoted Apostle carried a heart thoroughly surrendered to Christ. "What mean ye," says he, "to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus." He would not be kept. And on from thence he goes, along the coast of Syria up to Jerusalem, and then for two long years, apart from brethren, in perils by sea and land, under insults and wrongs, a single heart and devoted affection bearing him through all.

A good conscience alone is not up to all this. Mere righteousness will not take such a journey. There must be that singleness of eye to Christ, that principle of devotedness, which reckons upon death and resurrection with Jesus. Job was righteous, but he was not prepared for such shifting scenery as this. He loved the green spot and the feathered nest. Changes come, and changes are too much for him. But G.o.d, in the love wherewith He loved him, as his heavenly Father, puts him to school, to learn the lesson of a child of resurrection, to be a partaker of "_His_ holiness,"

the holiness not merely of a right or pure-minded man, but _the holiness that suits the call of G.o.d_, the holiness of a dead and risen man, one of the pilgrim family, one of G.o.d's strangers in the world. Heb. xii. 9, 10.

Job was chastened to be partaker of such a holiness as this. Not that trials and troubles, like his, are essential to the learning of this lesson. A very common method it is, indeed, with our heavenly Father, in His wisdom. But Paul set himself daily to practise that lesson, without the instructions of griefs and losses in either body or estate. Phil.

iii. In the fervent labourings of the spirit within, he exercised himself in it every day. And so should we. We are to dread the Laodicean state, satisfaction with present condition or attainment. The Laodicean was not a Pharisee, or a self-righteous man of religion. He was a professor, it may be, of very correct notions and judgments, but in a spirit of self-complacency, he did not cherish increasing freshness and vigour in the ways of the Lord.

Arise, depart; for this is not your rest, says the Spirit by the Prophet. And why? Why is it not to be our rest? "It is polluted," he adds. He does not say it is sorrowful, it is disappointing, it is unsatisfying, but it is polluted. The quickened soul is to gather from the _moral_ and not from the _circ.u.mstances_ of the scene here, its reasons for cherishing within it the power of Christ's resurrection. The dove outside the ark did not fear the snare of the fowler, but found no rest for the sole of her foot on the unpurged ground.

It is humbling to sit down and delineate what has been so poorly reached in personal power. But "a beauteous light" may be seen "from far," and as such, some of us descry and hail the virtues of the risen life.

A dead and risen man will have neither his _springs_ nor his _objects_ here. His principles of action will be found in Christ, and his expectations in the coming kingdom. He is taken out of all the advantages and adornings of the flesh into the righteousness of G.o.d, and then, livingly and practically, is struggling up the hill, having, in spirit, left the low level of the world, abating the force of nature, and the fascination of nature's circ.u.mstances, and taking the affections from things on earth to give them to those which are with Christ above.

He has lost himself, but he has won Christ. He has taken leave of the course of the world which goes its rounds on the plain beneath, and is ascending after Jesus.

He lets the world know that it could never provide him with his object.

In the midst of its kingdoms and delights he is a stranger still. And virtues and qualities of heart he practises that are of like divine excellence. He can, like his Master, hide the glory to which G.o.d has appointed him, and be nothing in the present scene. Abraham did not tell every Canaanite whom he chanced to meet, that he was the heir of the country. In the ears of the children of Heth he said, "I am a stranger and a sojourner with you." He was content to be, and (what is still harder) to be thought to be, a homeless, houseless man. So David, another of the dead and risen family, when hunted and driven by the evil thing then in power, though the oil of Samuel was upon him, G.o.d's own consecration to the throne, he did not publish it. That was the secret and the joy of faith. But he did not publish it. He did not traffic with it among men--he did not talk of himself in connection with that which the world could value. He was rather, in his own reckoning before men, no better than "a dead dog" or "a flea."

Oh, precious faith! Oh, holy and triumphant faith! But this was an elevation which Job had to reach. He was not, according to the power which wrought in his soul, of this generation. Not that his condition in life made him proud, or self-indulgent, or indifferent to others. But he _valued_ his condition. With what eloquence does he describe it. Chapter xxix. The minuteness with which he remembers it tells us with what fondness he had embraced it. The eloquence with which he describes it (and nothing can exceed that) betrays with what fervour of heart he had lingered over it, in the day of its bloom and beauty. He loved his condition and circ.u.mstances in life, his place, his character, his estimation, his dignities and praise among men. G.o.dly he was, truly and admirably so. There was none like him in the earth. But his place in the earth was important to him. He was largely ready to communicate and to serve, but he communicated and served as a patron or a benefactor. And he desired continuance. "I shall multiply my days as the sand," was his calculation. Hence the great end of his trial, and the purpose of recording it. For this Book gives us the story of a saint in patriarchal days, or rather, the story of his trials, trials through which he was to learn the common lesson, according to the common calling, that we are a dead and risen people. Job came, I believe, before Abraham, but he did not come before this lesson; for it had been taught, as we have seen, from the beginning; Adam and Abel, and the line of Seth through Enoch and Noah, had already practised it. And Job, after them, is set down to the same lesson, only engraven in somewhat deeper and darker lines.

Such, generally, I believe, was Job, and such his history. A solitary saint he was; at least, not linked with dispensational arrangements, or with the peculiar covenanted family, and before the call of G.o.d was manifested in the person of Abraham. This, however, adds exceeding value to the Book. For it is, thus, a witness of the religion of G.o.d's people in the most detached and independent condition. Time and place do not connect him with the ecclesiastical order or course of things at all.

But still, the faith of the elect of G.o.d was his faith, their truths his truths, their calling his calling, their hopes his hopes. We have Adam, and Seth, and Noah, and Shem, and Job, and Abraham, Moses, Prophets, Apostles, and ourselves, till the number of the elect be accomplished, learning the joy and the song of redemption. As we sometimes sing together--

"Then shall countless myriads, wearing Robes made white in Jesu's blood, Palms (like rested pilgrims) bearing, Stand around the throne of G.o.d.

"These, redeemed from every nation, Shall in triumph bless His name; Every voice shall cry, 'Salvation To our G.o.d and to the Lamb.'"

Not only, however, the substance or materials, but the very style of the Book is in the a.n.a.logy of the whole inspired volume. It does not teach doctrines formally, after the method of a science; it rather a.s.sumes them, or lets them publish themselves incidentally. Even in the Epistles this is the common way. The great revelation of doctrines made there comes out, more commonly, in the way of either enforcing results, or in answer to inquiries, or in defence of truth against gainsayers or corrupters. So in this Book, doctrines are a.s.sumed, or delivered incidentally; the more direct object, as I have suggested, being this--to exhibit a soul set to learn, through trials and sorrows, the common lesson, the power of our calling, that our hopes are neither in the world, nor from the flesh, but in living scenes, with Jesus, beyond all that is here.

And deeply affecting as a narrative of trying and sorrowing events it surely is, for the events themselves are deeply touching. But they are all ordinary, or such as are "common to man." Robbers carry off his oxen and a.s.ses. Lightning destroys his flocks. A high wind blows down his house, and kills his children. And, at last, a sore disease breaks out on his body from head to foot.

Each of these might have happened to his unG.o.dly neighbour, as well as to him. In the mere matter of these afflictions, there was nothing that distinguished him as a child of G.o.d. They were not the sufferings of righteousness from the hand of man, the sufferings of a martyr. They were such as were "common to man." But still they were all under the exactest inspection and admeasurement of his heavenly Father, all in the way of appointment and of discipline flowing from heavenly interests, and divine relationships. And all, too, the result of great transactions in heaven. For Satan had been there, accusing Job, and the Lord had been boasting of him; and the Lord had licensed Satan to go against Job, with a quiver full of arrows, but had appointed him his measure and rule.

And this is very comforting. For many a child of G.o.d is troubled, in the day of affliction, with the thought that his trial is commonplace, and no witness at all that he is not "as other men." But such trouble is mistaken. In the shape or material of the affliction, the believer may be just in company with other men, it is true. The same storm on the distant sea, or the same disease at home, may have bereaved them alike; but faith takes account of the relationship with G.o.d, and of the interest which all that concerns a poor saint awakens in heaven.

In the wisdom of G.o.d, in the construction of this beautiful story (true as I know it to be in every incident that it records), it is made to introduce all the great actors in the divine mystery, and to reveal the great truths which form the common faith of the elect.

This is much to be prized; for this declares the perfect harmony of all, even the most distant and independent, portions of the oracles of G.o.d.

Accordingly, we see engaged in the action of this Book the _angels_ who minister to the divine pleasure; _Satan_ the great adversary; _the elect sinner_ whose faith is cast into the furnace; _his brethren_ in the faith; _the minister of G.o.d_ in the energy of the Holy Ghost; and _the Lord G.o.d Himself_.

These are the actors in the wondrous scenery of this Book; so that while the action itself is simply the trial of a saint, it is so constructed as to bring forth all these great agents and energies, the very same with which our souls are conversant to this hour, occupied, also, in the ways and places which the whole of Scripture a.s.signs to them. And it is a matter of the richest interest to our souls to trace this.

Thus the angels or "sons of G.o.d" are here seen for a moment or two, but exactly in the place and action which the general consent of all Scripture gives them. They are in attendance on the Lord in heaven, as those who had been forth, and were ready again to go forth, in the service of His good pleasure. For the whole Word thus bears witness to them. They are "ministering spirits," "ministers of His that do His pleasure." They are His hosts on high, and the Lord Himself is among them. Gabriel stands in His presence. The Seraphim attend His throne, and they are winged, either to veil their faces and their feet before the divine majesty, or to fly, like the wind, to execute the divine commands. All this is told of the angels throughout Scripture, and here the heavens are opened for a moment, and all this is seen and heard.

So as to Satan. This Book is in strictest a.n.a.logy with the whole volume.

"Messengers of Satan" go forth from the presence of G.o.d, as well as Gabriel and the hosts. "Lying spirits" as well as "ministering spirits"

take their journey and their commission from thence. He goes about, says an apostle, seeking whom he may devour; as here, he says of himself, that he had been up and down, and to and fro, in the earth. Another apostle tells us, that he, with his princ.i.p.alities and powers, is in heavenly places; and here we find him among the sons of G.o.d, in the presence of G.o.d. And again; he desired to have all the apostles, that he might sift them as wheat, put them to the proof of what they were; and so here as to Job. Satan is elsewhere called "the accuser of the brethren," and here he is heard as such. He is the tormentor of this servant of G.o.d, as Scripture generally presents him; but, as Scripture also testifies, his action is under the limitations and sovereignty of G.o.d. Jesus, G.o.d manifest in the flesh, as He walked in the land of Israel, gave him his measure (Mark v.); and so Elohim from the throne does here, and the eye of the Seer and the voice of the Prophet a.s.sign him also exactly this place and action. 1 Kings xxii.; Zech. iii.7

7 The children of light should reckon upon the attempts of the powers of darkness against them. A sudden moment of conflict should not therefore surprise us. For we are set to be the scene or theatre of their defeat by Christ. "It is our illumination"

that exposes us. That is its proper natural operation. The more we are in the light, I may say, the more exposed we are. It was Adam's creature-beauty, Job's memorial with G.o.d, and the Apostle's attachment to Christ, that laid them open to Satan.

But let me add, that a "messenger of Satan" may be sent forth from the presence of G.o.d upon either the _flesh_ or the _heart_ of man.

An evil spirit from the Lord came upon Saul, and a lying spirit came upon the prophets of Ahab. 1 Sam. xvi.; 1 Kings xxii. The Lord was beginning solemn acts of _judgment_, and, therefore, these messengers of Satan were sent forth upon the _heart_ of those who were righteously under judgment. But other messengers of Satan reach only the _body_ or _circ.u.mstances_, as in the case of Paul and of our patriarch. And this is _discipline_ merely, and not judgment.

These a.n.a.logies are as strict and literal as they can be. And further--for it is edifying to trace this still--we find the patriarch in one school with the distant apostle of the Gentiles--so richly does one Spirit breathe through the whole volume. We are in the last chapters of 2 Corinthians, when reading the first chapters of the Book of Job! We have the "thorn in the flesh," "the messenger of Satan," in both Job and Paul.

Then, as to Job and his friends, or the elect one whose faith is cast into the furnace, and his brethren in the faith. A very princ.i.p.al part of this patriarchal story is made up, as we commonly know, of the controversies that arose between them. Bitter and heated they were, in something more than the ordinary measure. But such things are still, and have been in every age.

Eliphaz, Bildad, and Zophar were friends and brethren indeed, though they proved to be but "miserable comforters." They came to Job when all had deserted him, children mocking him, young men pushing away his feet, his kinsfolk failing him, his inward friends forgetting him, his servants giving him no answer, and his wife refusing him, though he entreated for their children's sake. They were true-hearted friends, who said that they would go and comfort their afflicted brother. And they did go; and they sat with him in his place of ashes and potsherds for seven days.

But they fell out by the way. _Sad_ to tell it, but so it was; not _strange_ to tell it, for so has it ever been, and so is it still. So early as the times of Abraham's herdmen and Lot's herdmen, this stands on record. Joseph had to say to his brethren, "See that ye fall not out by the way." Moses knew the trial of the _camp_ even beyond that of the _wilderness_, as he went from Egypt to the Jordan. It was of His own that Jesus in His day had to say, How long shall I be with you and suffer you? And Paul counted "the care of all the churches" the heaviest thing that came upon him.

Variety of temper, different measures of attainment, the quality of the light and the form of the kingdom in us, if I may so express it, will occasion collision and trial, even where there is nothing morally wrong.

But from whatever cause it be, so is it still, and so has it been from the days of Job and his friends, that we form a great part of each other's trial. The Lord sits over it all, refining His silver and purifying His gold, but still so it is, that we help to heat each other's furnace for the trial of faith.

Nothing, perhaps, has been a more common source of this falling out by the way, than the holding of favourite religious opinions, or an undue, disproportioned estimation of certain doctrines or points of truth. And this was the case here. Job prized certain points of truth, and his friends had their favourites also. But each "knew but in part," and darkened the perfect counsels of G.o.d. And by reason of this, they fell out by the way. Job, sorely afflicted by stroke upon stroke, insisted on it, that G.o.d acted _arbitrarily_; and having a right to do as He pleased, did so. His friends would have it, that G.o.d dealt _retributively_, and that therefore His way with Job convicted Job of some unconfessed iniquity. Their doctrines also very much savoured of human thoughts; they were not refined from the lees of man's religiousness. They drew much from the traditions of the elders, and from their own experiences and observations. They accredited that false though favourite axiom in the morals of the world, that "honesty is the best policy." "Who ever perished, being innocent? or where were the righteous cut off?" is the challenge which their religion published. "I have esteemed the words of His mouth more than my necessary food. But He is of one mind, and who can turn Him?" is the counsel of his heart. They insinuate that if all were told, nothing would be too bad for him; and he reproaches them, in the contempt and bitterness of a wounded spirit, and an insulted character. "No doubt ye are the people, and wisdom shall die with you."

Such was the strife of words, the bickering and debate, among them; as sad a sample of falling out by the way as has ever been known, I may say, among brethren.

Elihu, in whom was a "manifestation of the Spirit," at length enters the scene, bringing the light of G.o.d to make manifest these forms of darkness. He had listened to the discourses and controversies of these brethren, but, in modesty and reserve, as became his years, in the presence of ancient men, he had hitherto held his peace. He waited till mult.i.tude of days, which should know wisdom, and speak of understanding, had delivered sentence of truth. But now he speaks. The stirrings of the Spirit constrain him. He is silent while it is a question between himself and them, but he durst not surrender the rights of the Spirit in him. He cannot respect any man's person now. In Job's day, G.o.d chose the weak thing, as He has done ever since. Elihu was but a youth. Timothy was the same. But the ancient men had failed. The stone of help lies in another stripling of Bethlehem. For, from beginning to end it must be known, that the good that is done upon the earth, He doeth Himself. "Not by might, nor by power, but by my Spirit, saith the Lord." Eliphaz and his companions shall not have it to say, "We have found out wisdom;" for "G.o.d thrusteth him down, not man," said Elihu of Job.

Job was to be rebuked. He had argued the arbitrariness of the divine hand in dealing with man, and, accounting for his present sufferings in that way, he was so far "righteous in his own eyes." Elihu shows that this was not so; that all was the holy discipline of One who, knowing the end from the beginning, ever counsels the best for His people. Nor will he, like the others, draw either from himself, or from the elders or fathers. He will not, in the way of human religiousness, bow to any names or traditions, however venerated, but, led of the Spirit, press on in the path where the light of G.o.d shines.

Elihu will not join in laying to Job's charge what his conscience truthfully resisted. But he will tell Job that the thoughts of conscience are not to rule his judgment, or dictate his speeches; that he should rather have allowed the divine wisdom in all this sore discipline, than concluded on the divine arbitrariness in it, just because conscience was clear. He tells Job this should have been his word--"Surely it is meet to be said unto G.o.d, I have borne chastis.e.m.e.nt, I will not offend any more: that which I see not, teach Thou me: if I have done iniquity, I will do no more."

"A mighty maze," philosophy will say, "but not without a plan." "G.o.d is His own interpreter, and He will make it plain," a Christian poet will say. And a true and beautiful thought that is. But inspired wisdom counsels and teaches thus--"Although thou sayest thou shalt not see Him, yet judgment is before Him; therefore trust thou in Him." Chapter x.x.xv.

14. For we are to know that purposes of wisdom and goodness rule every event, though another day has so to declare it. "Judgment" is ever "before Him," as Elihu says. And G.o.d is to be justified in the thoughts of His children now, as He will be in the face of heaven and earth by-and-by. Matt. xi. 19; Ps. li. 4; l. 4.

Such an one was Elihu. And it is a circ.u.mstance full of meaning and of moral beauty, that Job does not answer him, as he had the others. Elihu invited him to speak if he would. But he had a moral sense, a conscience in the Holy Ghost, that witnessed to the authority with which this minister of the Spirit spake. Very precious this is. How often, how common, among the saints, is this! Yea, and even beyond their borders, at times, the like authority is felt. How often has the presence of a holy man controlled the unG.o.dly. The mult.i.tudes in the villages of Israel, after this manner, owned the Lord at times. They "were astonished at His doctrine: for He taught them as one having authority, and not as the scribes." And the want of this is painful. Have we not often, beloved, been grieved to see the heart and understanding of others unmoved by that which has come to our own souls with all the authority of truth, and in the freshness of the divine unction? But Job gives us not this pain. And a man very dear to the saints he is, as he was to the blessed Lord who was thus afflicting him. Elihu had spoken to him in the Spirit, and his soul bowed to the authority of his word. He could not treat Elihu as he had treated Eliphaz, Bildad, and Zophar. He may not be as yet humbled, but he cannot be angry; he may not as yet make confession, but he will not reply. The Spirit of G.o.d in the ministry of His servant had entered the scene, and Job will at least be silent.8

8 The knowledge of truth alone will never ensure happy or profitable ministry. If we draw merely from our stores or possessions of knowledge, we shall find ourselves confounded. The freshness of the Spirit in us, and the exercise of our gift under Him, at the time of ministry, are also needful.

The Lord, however, is He that teacheth to profit. There are diversities of operations, but it is the same G.o.d that worketh all in all. Paul plants, and Apollos waters, but it is G.o.d that giveth the increase. And, in a.n.a.logy with these truths, the action of this beautiful Book proceeds. The voice of G.o.d from the whirlwind makes the testimony of the gifted minister effectual to the conscience and heart of Job. In a series of challenges as to natural things, that voice, mighty and yet gracious, addresses him. It has been said, by those competent to entertain such inquiries, that nothing in the whole compa.s.s of language can equal, much less surpa.s.s, the inimitable grandeur and sublimity of this address. And we can all see that it does that which it belongs to divine power to do--the complainant is humbled. "I know that Thou canst do everything." He confesses to Him whose mighty hand could exalt him in due time, and, after he had suffered awhile, was well able to strengthen, settle, and stablish him. 1 Peter v.

It was not the lesson of a sinner which Job had to learn. He knew already the grace of G.o.d. It was the lesson of a saint he needed to be taught, or taught more perfectly. It is for this, therefore, that the Lord seats Himself in the whirlwind. Had Job then, and for the first time, to learn the lesson of a sinner, the Lord would rather have addressed him in "the still small voice," the tone which suits grace, and in which it seeks and delights to be heard. But Job was already a saved sinner. He knew already the _grace_, but had as yet to be taught the _rights_, of G.o.d. And therefore the voice from the whirlwind. For the saint has to count on such apparent roughness as the sinner never gets. John was left in prison, when every sickness and disease among the people was attended to. The Lord, in His walks of mercy and of usefulness to all who needed Him, may often have pa.s.sed near the prison doors, but He did not open them, as He could have done, though He was, all the while, giving sight to the blind, and hearing to the deaf. Was it that John was loved the less? No. Among them that were born of woman there was none like him. And was it that Job was loved the less, because he was addressed out of the whirlwind? No. There was none like him in the earth, a perfect and an upright man. But already knowing the grace of G.o.d, he was now to learn and own His rights. And he does learn them, and confesses them. And he confesses them, and bows to them, before the pressure of the mighty hand was removed, and while as yet it was heavy upon him. That is much to be observed, much to be prized. For that is a beautiful witness, that Job had learnt the lesson indeed, learnt it spiritually, learnt it in the grace and energy of divine teaching. It is easy and common to own the good of a chastis.e.m.e.nt when it is over, and then to say, I would not have been without it. That is not above the reach of nature. But while the burthen is still borne, to vindicate and bless the hand that lays it on, that is something more. While as yet he lay in the place of ashes and potsherds, and sore boils tormented his body from the crown of his head to the sole of his foot, Job said, "Behold, I am vile; what shall I answer Thee? I will lay mine hand upon my mouth. Once have I spoken; but I will not answer: yea, twice; but I will proceed no further."

Such was the moral, and such the issue, of this simple but important action. A lesson had to be taught a child of G.o.d. Human wisdom, and religion too, sets itself to teach it, but betrays its own weakness and dishonour. A minister of the Spirit, in the light of the Lord, rebukes the thought of man, exposing the wise and the scribe and the disputer of this world, and applying the principles of the truth of G.o.d. And the power of Him who worketh all in all seals the instruction. Human and divine energies are thus displayed in the places and characters which belong to them, the one abased, and the other magnified.

Such are the actors in the scene of this wondrous Book--angels, Satan, the tried saint, and his brethren, the minister of G.o.d in the energy of the Spirit, and the Lord Himself. They hold the place, and do the deeds, which, as we have now seen, all Scripture a.s.signs them respectively.

This Book, as I observed before, is an independent Book. The most so, I may add, of any in the inspired volume. In the progress of revelation it intimates nothing before it, nor does any other part of that revelation find it necessary to it. Job's history is not linked with that of the people of G.o.d, nor does it advance, in any way, the manifestation of the purposes of G.o.d. But stranger and foreigner as it is, it speaks exactly the same language. The same Spirit breathes here, the same light shines here. And this is so, not only in the case of those who are introduced as actors in the scenes, but also in the truths and doctrines a.s.sumed or a.s.serted. The corruption of nature as found in the seed of Adam--the value of a sacrifice as a propitiation with G.o.d--a coming day of judgment--resurrection and life--these are among the common thoughts here. But more beautiful and striking than all is the knowledge it takes of _the person and duty of the Kinsman_, a mystery well known in Scripture, and, throughout Scripture, largely though silently referred to, when too commonly not perceived--a mystery which shadows all the great truths that are characteristic of the work of our redemption.

This subject is too great to be fully considered here, even had I the grace and light to do so. But it is so happy a one, and suggested by our Patriarch's well-known confession of his faith, that I cannot altogether pa.s.s it by.

Our apostle says, "No man ever yet hated his own flesh; but nourisheth and cherisheth it." A necessary way of nature is here a.s.sumed, and a.s.sumed with approval, by the Spirit of G.o.d. That regard to one's self which each one of us is ready enough to render, is divinely sanctioned.

And then, on this very principle of nature, the apostle goes on to put the Lord's nurture of the Church. "For no man ever yet hated his own flesh; but nourisheth and cherisheth it, _even as the Lord the Church_; for we are members of His body, of His flesh, and of His bones." Christ is declared to act towards us on this instinctive verdict of nature, that a man is to love his own body. The Holy Ghost, through the apostle, would let our hearts embrace this joy, that the force of this first law of nature is felt by Christ towards us, and the duty it imposes is owned by Him. So that if I can understand my love for myself, I may understand Christ's love to me. The duty I owe myself is acknowledged by my Lord as due by Him to me. He can but nourish and cherish me, as I would nourish and cherish myself.