Job 23:9














Job enlarges on the idea of his search for God and the efforts that he has vainly made to find him. God is still invisible; searching has not found him.

I. THE PHYSICAL IMPOSSIBILITY OF SEEING GOD. There is more to be said for modern agnosticism than for eighteenth-century deism. Pure rationalism will not find God. Physical science cannot discover him. The animal is dissected, the metal is melted in the crucible, but the analysis reveals not Divinity. We sweep the heavens with the telescope, and can see no Deity enthroned above the stars. But we are very foolish if we expect to find God in any of these ways. He is neither seen by the bodily eye nor discovered by the scientific faculty. Science, indeed, points to causation, and reveals order and thought; but she does not say how these things came to be. Natural theology prepares the way for the revelation of God; or, if it may be said that it is a revelation of God, still this comes only in such a large and confusing idea that we cannot find in it what we need - the revelation of our Father in heaven.

II. THE MORAL DIFFICULTY OF SEEING GOD. Job's search was not in regions of science. He looked abroad on the great world, and he probed into the deep musings of his own heart, but not as a philosopher seeking for a scientific explanation of the universe. It was his deep distress that drove him to God. He missed God in life, in the providential control of human affairs. It is not always easy to see God in this strangely confused human world, where so many things go wrong, and where so little seems to be done to keep them right. In his perplexity and distress man cries out, "Where is God? If there is indeed a God, why does he not declare himself? why does he not put forth his hand and rectify the world that so greatly needs him?" Whatever may be the theoretical scepticism that gathers round problems of science and philosophy, the moral doubt that springs from the experience of injustice and misery is much more keenly felt.

III. THE SPIRITUAL CAPACITY TO SEE GOD. We cannot find him by means of our philosophy; we miss him in the dark struggles of man's world of action and suffering. But why? Because we are looking for him in wrong directions. The true vision of God is only to be seen by means of spiritual fellowship with him. Meanwhile, although this is hard to obtain, we may console ourselves with the know]edge that if he does indeed exist, his being does not become shadowy and unreal just because we do not see him. It is desirable that we should have a more intimate acquaintance with our Father, but even before we have attained to this, even while we are blundering and stumbling in the darkness, God is truly existing, and is ruling over all. Our ignorance does not limit God's being, our blindness does not cripple his activity. We cannot see him; we find it hard to trace his purposes among the tangled threads of life; all looks dark and aimless. Yet God is God, and therefore he will not desert his creatures.

"God's in his heaven,
All's right with the world."


(Browning.) W.F.A.

Behold, I go forward, but He is not there.
The perplexities felt by Job on this and kindred problems were not greater or more harassing than they are to us. Our advanced position in revelation, in knowledge, in experience, relieves us of no embarrassment felt by men of ancient times with regard to this greatest of all mysteries — the mystery of God as He dwells within Himself, and of the methods in which He governs the worlds of men and things. They seemed to dwell in God's universe, while He did not always appear to dwell in their individual world. The world's ripest religious thought is today what it was at the beginning of time, — a bright abyss into which men look "by faith, not by sight." All things are contained in God: He is uncontained in all. All things reveal God: God is unrevealed in all. "Behold, I go forward, but He is not there; and backward, but I cannot perceive Him." There is a presence; but it is veiled. There is activity; but it is silent.

I. THE ACTIVITY OF THE DIVINE WORKING. "On the left hand, where He doth work." And we have but to open our Bible to find how all through its pages this great truth runs as the soul of its teaching. Events which are held to be quite independent of all special causation, the Bible puts into the hand of God. "He maketh the sun to shine." "He sendeth the rain." "He maketh the grass to grow." "He giveth snow like wool." "He holdeth the winds in His fist." "The lightnings go before Him." "Fire and hail, snow and vapour," and the "stormy wind fulfil His word." All material forces, as they are set into action and get their interplay in the management of the worlds, are the servants of God and do His bidding; and they are forces only so far and so long as they are the channels of His will. A change in the direction of the latter, a suspension in the purposes of God, — and all material activities perish. Personal endowments, which we count innate and constitutional, are His gifts. "There is a spirit in man, and the respiration of the Almighty giveth him understanding." Talents, whether of the body or the mind, are distributed by Him. "He holdeth our soul in life." "He teacheth man knowledge." "Genius is His gift; poetry His inspiration; art His wisdom." The skill to govern, the heroism to defend, the science to construct and adorn a nation's life are conferred by Him. "He teacheth" man's "hands to war," and his "fingers to fight." There is running through every part of the inspired volume a profound recognition of law; but it is law into which there is inserted the ceaseless activity of a Divine volition. A causeless causation, a self-originating, self-acting law is unknown in nature; as it is non-existent in the creed of those ancient men to whom God revealed the earliest transcript of His thoughts. This activity of the Divine presence brings human life, with all its interests, very close to God. It makes each one of our own concernments real and very precious in its relation to Him. The individual is never slighted, can never be overlooked, is never forgotten in the magnitudes and the multiplicities of the Divine care. Amidst the play of His magnificent thoughts as these embrace the universe of things, His eye is set upon the one as upon the all, upon the atom as upon the mass. While the magnitudes and the multiplicities of worlds and systems are within the sweep of His plan, that plan takes in the obscurest individual, the most insignificant event. How this is, how it can be, we know not. "Behold, He that keepeth Israel, shall neither slumber nor sleep." "Put Thou my tears into Thy bottle: are they not in Thy book?" If from these general statements we pass on to those that are more specific in their details, the same truth still more impressively comes into view. Afflictions are not arbitrary visitations. They are never a lawless or a purposeless infliction. They are, in some of their visitations, resistless as the lightning's flash, and as insatiable as the grave. Now, the Bible tells us that, in some significant sense, all these afflictions come from God. However apparently accidental, and without any order in their known antecedents, they all have a parentage in the providence of God; and they are all made tributary to a purpose. "He woundeth, and His hands make whole." He chastiseth, and He rebuketh. "Thou, O God, hast proved us: Thou hast tried us. Thou broughtest us into the net; Thou laidest affliction upon our loins." They are neither accidents, nor necessary appendages, nor arbitrary adjuncts of our nature or condition as men. They are methods of training, modes of correction, admonitory whispers, wise teachings in the dealings of God with us as fallen, as sinful men; and so far they are fraught with the kindest intentions, and minister to most important and salutary ends. God does not create evil. He does not necessitate suffering. He works it into His plan, and uses it for good. Death, avowedly the most impressive and terrible of all our afflictions, and coming upon us in the most unanticipated surprises of time and place and mode and victims, is claimed as the supernatural visitation of God. "The Lord killeth, and maketh alive: He bringeth down to the grave, and bringeth up." "It is appointed unto men once to die." Whenever it comes, however it comes — whether it be by disease or accident, in youth or in age, at sea or on land — death is the appointment of God, and comes at His bidding; and the time, the place, the method are to be accepted and submitted to as being separately in His hand, and determined by His will. No man ever slips by stealth out of time, or appears unexpectedly in his Maker's presence. "The keys of death and of hell" are in the hands of the Lord of Life. So on the grander scale of national visitations. "His eyes behold, His eyelids try the children of men." "He changeth the times and the seasons: He removeth kings, and setteth up kings." "He enlargeth the nations, and straiteneth them again." When a great nation is suddenly crippled in its resources, or blighted in its harvests, or wasted by the pestilence; when fires or floods carry havoc and death among a people; or war lays waste a peaceful territory, leaving only "its rills of blood and drifts of bones" where once the homestead bloomed in wealth and beauty; still the demand is, "Shall there be evil in a city, and the Lord hath not done it?" Are the politics of nations only a great chessboard on which conflicting politicians play their little games of ambition, while God is out in the distance, unconcerned in the petty strife? Nay; through all these strifes and tossings of human pride and ambitious cupidity, there runs the thread of a Divine purpose, permitting all, holding all, guiding and subordinating all to a determinate end.

II. THE OBSCURITY OF THE METHODS OF THIS WORKING. "Behold, I go forward, but He is not there;...He hideth Himself, that I cannot see Him."

1. There are reasons, depths and mysteries, in the methods of the Divine working, into which we cannot look; causes in which that working originates, and purposes which it intentionally subserves, past our finding out. How, through all this maze of human things, is the Divine will a creative force? We cannot tell. Sometimes, as if through the small chinks in the interplay of events, as by a sunbeam sifted through a rift in the clouds, we seem to got a momentary glimpse of the Actor and His plan. "The Lord uttereth His voice," — and we can scarcely doubt whose voice it is, or what is the message it convoys. But it is not always thus. It is not frequently so. And least of all is it so with the sufferings of God's people. However clear our views, however firm our convictions of the rectitude and wisdom and goodness of God may be, events are constantly taking place that confound all our reasoning; and while they tax severely our submission, they impose a heavy tribute upon our faith. "The Lord hath His way in the whirlwind and in the storm, and the clouds are the dust of His foot." "He giveth not account of any of His matters." A silence, unbroken as the grave — absolute, awful, infinite — seems to mock the agony of the sufferer, without the solace of a momentary relief. "We wait for light, but behold obscurity; for brightness, but we walk in darkness."

2. One cause of this obscurity is, undoubtedly, to be found in ourselves, in the imperfect instruments with which we seek to gauge the purposes of God. I do not mean in the limitation of our human powers, making it impossible for the keenest scrutiny to pierce into those abysses of gloom in which God is surely and silently working; but in our want of a spiritual temper, the absence of a moral affinity between ourselves and God, which so surely puts us at a distance from Him, and so leaves the highways of His providence incomprehensible to us. Our unlikeness to the Divine nature is, I think, one of the main barriers which shut out the light from the sufferer's eye. We do not see so far or so clearly into some of the Divine dealings with us as we might do, or as God intends we should do, just because the range of our spiritual eyesight is limited by some inward blur or film. Faith is the soul's super sensuous eye; but when it is darkened by the distempers of sin, it is like a broken lens in a telescope, it fractures and distorts the image. In those matters it is with our spiritual senses very much as it is with the man who seeks to get a bold and commanding view of nature's scenery; almost everything depends on the position we occupy. To those on the mountain top the light comes the earliest, and with them it lingers the longest. The air is purer; the range of vision is wider: while the skies without a cloud seem dark and distant to those down beneath the shadows in the valley. And so, doubtless, it is in the scope and power of that spiritual analysis by which we seek to understand the darker mysteries of providence. We lack sympathy with the great Operator in the intrinsic excellency of His being; and this puts remoteness upon our position and dulness upon our perception, as we seek to penetrate His policy in dealing with us. "We see through a glass, darkly." Hence the remoteness in which men habitually think of God. The unvisioned eye sees Him only as a distant presence, a cold and silent spectator on the outermost confines of nature; or as utterly outside of His own world of men and things. God is so far off that our voice cannot reach Him, His hand cannot reach us; and though His arrows fly swift and terrible as the lightnings in their fiery tracks through space, they do, somehow, seem without a purpose. God reigns over the world; but we do not see how He governs it. On the other hand, the purified eye, the soul made clean from sin, pierces the gloom with a quick, intelligent gladness, that brightens everything, even the dark and sorrowful, into light and beauty. "The secret of the Lord is with them that fear Him; and He will show them His covenant." Likeness to God, loyalty to conscience, trust in goodness, obedience to truth, — these unseal the eyelids of the soul, and flood with meaning the purposes of the Divine will.

3. The comprehensiveness of the plan on which providential enactments transpire, must of necessity entail obscurity in many of its details. "We are but of yesterday, and know nothing, because our days upon the earth are a shadow." Our little world is but an atom of the great whole of men and things. The great whole of men and things is but an atom in the wholeness of the Divine plan. That plan must embrace all time and place; all worlds, with their inhabitants; and all events, with their issues. It takes in time; but then it takes in also eternity. Hence, first, events are never single. They have their antecedents, and their consequents. They may be the offspring not of one antecedent, but of many. To the all-embracing mind of Omniscience, each passing event of today must intertwine with all the extents of yesterday; as these will in turn embrace all other events in giving birth to those of tomorrow. So with the race of man. "We are all links in the great chain which winds round the two axles of the past and the future." "We who live," says Comte, "are ruled by the dead." Here, then, is one of our grand mistakes in seeking to understand the ways of God. We are in too great a hurry to decipher passing events. We look for reasons too close to ourselves, too isolated and specific in their range; and so we seek results too immediate in time. While the Supreme Mind contemplates the whole of life in each link, and the whole of each separate link in the One chain, we narrow the great drama to one solitary act, and that beginning and closing in ourselves. We overlook the past, which to many of us may hold the secret of those very events whose occurrence overwhelms or distracts us in the present; and we shut out the future as well as the past; and, yet, both the past and the future may sustain some immediate but inscrutable relation to the mystery of the suffering present. "God's thoughts are not our thoughts, neither are His ways our ways." What can we, — what can angel minds know of this strange problem which providence holds for solution?

4. Then, the moral purposes which some, possibly many, of our darkest experiences are intended to accomplish, must not be left outside of the causes which perplex us. The response, "What I do thou knowest not now," may indicate a mercy not less than a necessity. Light, making clear the purpose, might defeat the end. "It is good that a man should both hope and quietly wait for the salvation of the Lord." "Tribulation worketh patience." By these moral purposes we mean the sum total of religious gain that afflictive visitations are intended to secure — first, to the individual sufferer; then, to those with whom he may be more immediately related; and lastly, to the universal good. All human events, of whatever order, under whatever apparent exceptions, are to be construed by the Christian man according to that rule, "We know that all things work together for good to them that love God"; or by a more distributive three-fold rule, containing, first, the negative assurance, that "there shall no evil touch" him; secondly, the positive pledge, that "no good thing shall be withheld from him"; and thirdly, the constructive, all-embracing promise that "all things" shall "work together for" his "good." This threefold promise is the statute law, the blessed triune charter, under which the Christian lives; nor is any event ever suffered to befall a good man, but one, or both, or all three of these great laws come into benignant operation. This is the providence of grace. And it is in the methods through which these laws come out in their action, that one source of our perplexity not unfrequently reveals itself. Even when the vision is the clearest, it is often impossible to see which first, and sometimes how at all, these several promises are being manipulated in the interests of the individual man. Sometimes the end proposed is not related immediately to the means. As in the case of Joseph and Job, Daniel and Esther, the end to be reached appears wholly out of the way of the method employed. Then, the good contemplated in some dispensations of providence is not single, but manifold. In the history of Joseph, the afflictions of which he was the immediate victim had a mission backwards into his own family circle, and forwards into the Egyptian court, and so onward through all the world's future history in its preparation through the Jewish nation for the incarnation and redemption of Christ, — results these, all of which seem to us incongruous and immeasurably distant in their relation to the "coat of many colours," and the exile and slavery in Egypt; yet, to God, they were all braced into a consistent and instant present, the last link parallel with the first, the first coincident with the last. The ploughshare of the destroyer goes crashing through the centre of a household, upturning suddenly its very foundations, and in the ghastly wreck extinguishes a whole springtime of youthful hopes in a father's grave. Do you ask, Why all this? Why does God hide His purpose, and robe His presence in clouds and darkness even from those who love Him? The answer, sufficient for us, is, That our manhood may be trained to trust. We grow strong by endurance. If we knew all beforehand, there would be no room for faith, for submission, for the balancing of motives. If we knew as God knows, we should be as God.But we are infants, being trained. Patience is the fruit of trial. Our faith is born in struggle.

1. Here then is, first, a rebuke to our petulance. It says, "Be still, and know that I am God!" We are in the dust before Him. "Our God is in the heavens: He hath done whatsoever He hath pleased." What can a child, on the scaffolding of some unfinished colossal pile of architecture, know of the skill and purpose of its construction? And what are we but baby builders in the plan of God, — ephemeral insects, whose life is a leaf in the forest of worlds!

2. Let us see how this present obscurity ministers to hope. The darkness which now envelops the Christian's path, and which for the reasons we have shown must continue to envelop it, creates, as it justifies, the expectation that hereafter, in this or in some other state, light will arise out of obscurity, and we shall see as we are seen, and "know even as also" we are "known." It cannot be that the limitations, the disappointments, the chafings of a bitter unrest are to be perpetuated beyond the grave. Some of the sorrowful chapters of life may be made clear even on this side of the screen.

3. Still more fully, still more tenderly, this assurance of light takes in the future world. "What I do thou knowest not now; but thou shalt know hereafter." There are profundities in creation which from the beginning of time have been struggling to get into expression, and have not spoken yet. And there are mysteries in our human life — events, epochs, dispensations — whose cloudy advent in time will constitute apocalyptic visions for our studies through eternity. "The times and the seasons the Father hath put in His own power." In the wide uplands and glorious expanse of the eternal life, God will surely tell thee, thou poor, solitary sufferer, why thou wast left alone, without a sheltering hand or a counselling voice, when in the inexperienced days of youth thou neededst them the most.

(J. Burton.)

This passage represents to us a gracious soul, sighing and seeking anxiously after more personal and peculiar intercourse, and even most intimate fellowship with its God, and therefore is made to feel painfully the silence, the reserve, and the secrecy, which, as the God of nature and providence, He so inviolably adheres to.

1. It might relieve us, if God were to reveal Himself, even in any degree, to any one of our external senses. But He never now condescends to discover Himself even thus far to the inhabitants of our world. Consequently it is not unreasonable for us all to dread that there may be some judicial reason why God is so hiding Himself from our knowledge.

2. This suspicion appears to be confirmed in some measure, or to a certain modified extent, by our happening to know that there is at least one other world where the same God has other worshippers, from whom He never did hide Himself. There may be many more such worlds than one.

3. There was a time when it was far otherwise with this world. At one time it was so much like heaven, as that the Lord did in those days speak with a human voice to the man whom He had then just newly created, like unto Himself in knowledge, righteousness, and holiness, with dominion over all the inferior creatures whom he saw around him.

4. It tends to aggravate our quite natural and just suspicion, when we consider that God, who is now so hiding Himself from all the careless, will not always, nor even will He much longer continue to hide Himself from any one of us. Relief alone comes, when awakened to a sense of sin, we are led to turn to the Only Begotten of the Father. He hath revealed Him.

(John Bruce, D. D.)

This man seems to be condemned by the moral order of the world, and yet knows that he is innocent. A man in such an awful strait as this may be expected to utter bold words. But Job does not array himself against God. He rather arrays God against God. The God he seems to see against the God he desires to see, but cannot. It is the God within Job that protests against a credal God without. But Job's mistake lay in being angry because he could not get the full vision of God at once. He wanted it immediately. It is only by a long and hard struggle that we can get the vision of God. We must gain the sunny uplands where His face is seen by noble and untiring spiritual effort. There is no short and easy path to the sunlit sky. Further, when Job was challenging God to try him, Job was not aware that God was even then trying him; that in that very perplexity, in that very hiding of God, in that very darkness and conflict, through which Job was then passing, God was already sitting in judgment on him, and proving his life, to see whether it would come forth from the fire as gold.

I. THE GREAT SEARCH FOR GOD WHICH EVERY TRUE LIFE MUST UNDERTAKE. The search must proceed, for there is no true life without the knowledge of God; and there is no full life without the satisfying knowledge of God. The true knowledge of God can only come through struggling. This will appear on the following two considerations.

1. A true knowledge of God is inward riving heart knowledge. And —

2. The true knowledge of God is progressive knowledge. But the truest man in the world may enter into seasons of very great perplexity. God is larger than our thoughts, and grander than our creeds. They cannot express the fulness of God.

II. THE GUARANTEE OF THE SUCCESS OF THIS STRUGGLE TO FIND GOD. "He knoweth the way that I take." The search for God depends on an inner knowledge of God; and we have the paradox, that we do know God, and yet are searching for Him. We know when we have found Him, for He is in our deepest life as an ideal. If our hearts are true, if our lives are sincere and pure, we have the guarantee that we shall at length see God in the fulness of His glory.

III. THE PURPOSE AND ISSUE OF THIS GREAT STRUGGLE. The struggle which is necessary to find God and truth is a test of our character. Truth requires a struggle, the constant use of our best energies. Infidelity is the laziest thing in the world, but it is by heart sweat that truth is found. The struggle to find God preserves the "truth of the life." Life is preserved by progress, and progress involves conflict. Life is movement, stagnation is death. This struggle not only preserves the truth of the life, it purifies and develops it. This is my message — See that you struggle to find God. While you are searching, remember to be true. And search on.

(John Thomas, M. A.)

People
Job
Places
Uz
Topics
Able, Acts, Behold, Can't, Catch, Covered, Glimpse, Hideth, North, Seek, Sign, South, Turn, Turneth, Turning, Turns, Working, Works
Outline
1. Job longs to appear before God
6. in confidence of his mercy
8. God, who is invisible, observes our ways
11. Job's innocence
13. God's decree is immutable

Dictionary of Bible Themes
Job 23:9

     4842   north
     4850   south

Job 23:3-9

     1441   revelation, necessity

Job 23:8-9

     1145   God, transcendent
     5436   pain

Job 23:8-10

     4333   gold
     4824   famine, spiritual

Library
April 4 Evening
Lead me to the rock that is higher than I.--PSA. 61:2. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. When my spirit was overwhelmed within me, then thou knewest my path.--He knoweth the way that I take: when he hath tried me, I shall come forth as gold.--Lord, thou hast been our dwelling place in all generations.--Thou
Anonymous—Daily Light on the Daily Path

May 16 Evening
I will bless the Lord, who hath given me counsel.--PSA. 16:7. His name shall be called Wonderful, Counsellor.--Counsel is mine, and sound wisdom: I am understanding, I have strength.--Thy word is a lamp unto my feet, and a light unto my path.--Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths. O Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps.--Thine
Anonymous—Daily Light on the Daily Path

September 30 Morning
He knoweth the way that I take: when he hath tried me, I shall come forth as gold.--JOB 23:10. He knoweth our frame.--He doth not afflict willingly nor grieve the children of men. The foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore
Anonymous—Daily Light on the Daily Path

November 24 Evening
What doest thou here, Elijah?--I KGS. 19:9. He knoweth the way that I take.--O Lord, thou hast searched me, and known me. Thou knowest my downsitting, and mine uprising; thou understandest my thought afar off. Thou compassest my path, and my lying down, and art acquainted with all my ways. Whither shall I go from thy spirit? or whither shall I flee from thy presence? If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand
Anonymous—Daily Light on the Daily Path

April 21 Morning
Stand fast in the Lord.--PHI. 4:1. My foot hath held his steps, his way have I kept, and not declined. The Lord loveth judgment, and forsaketh not his saints; they are preserved for ever.--The Lord shall preserve thee from all evil: he shall preserve thy soul. The just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back into perdition; but of them that believe to the saving of the soul.--If they had been of us, they would no doubt
Anonymous—Daily Light on the Daily Path

October 20 Morning
I delight in the law of God after the inward man.--ROM. 7:22. O how love I thy law! it is my meditation all the day.--Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart.--I sat down under his shadow with great delight, and his fruit was sweet to my taste.--I have esteemed the words of his mouth more than my necessary food. I delight to do thy will, O my God: yea, thy law is within my heart.--My meat is to do the will of him that sent me, and to
Anonymous—Daily Light on the Daily Path

February 25 Evening
Oh that I knew where I might find him!--JOB 23:3. Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God. Ye shall seek me, and find me, when ye shall search for me with all your heart.--Seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. Truly our
Anonymous—Daily Light on the Daily Path

Order and Argument in Prayer
It is further observable that though a good man hastens to God in his trouble, and runs with all the more speed because of the unkindness of his fellow men, yet sometimes the gracious soul is left without the comfortable presence of God. This is the worst of all griefs; the text is one of Job's deep groans, far deeper than any which came from him on account of the loss of his children and his property: "Oh that I knew where I might find HIM!" The worst of all losses is to lose the smile of my God.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 12: 1866

The Question of Fear and the Answer of Faith
It is one of the sure marks of a lost and ruined state when we are careless and indifferent concerning God. One of the peculiar marks of those who are dead in sin is this: they are the wicked who forget God. God is not in all their thoughts; "The fool hath said in his heart, there is no God." The sinful man is ever anxious to keep out of his mind the very thought of the being, the existence, or the character of God; and so long as man is unregenerate, there will be nothing more abhorrent to his taste,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Whither Goest Thou?
Job could not understand the way of God with him; he was greatly perplexed. He could not find the Lord, with whom aforetime he constantly abode. He cries, "Behold, I go forward, but he is not there; and backward, but I cannot perceive him: on the left hand, where he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him." But if Job knew not the way of the Lord, the Lord knew Job's way. It is a great comfort that when we cannot see the Lord, He sees us, and
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 35: 1889

The Infallibility of God's Purpose
The text will be considered by us this morning--first, as enunciating a great general truth; and, secondly, out of that general truth, we shall fetch another upon which we shall enlarge, I trust, to our comfort. I. The text may be regarded as TEACHING A GENERAL TRUTH. We will take the first clause of the sentence, "He is in one mind." Now, the fact taught here is, that in all the acts of God in Providence, he has a fixed and a settled purpose. "He is in one mind." It is eminently consolatory to us
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861

Of the Decrees of God.
Eph. i. 11.--"Who worketh all things after the counsel of his own will."--Job xxiii. 13. "He is in one mind, and who can turn him? and what his soul desireth, even that he doeth." Having spoken something before of God, in his nature and being and properties, we come, in the next place, to consider his glorious majesty, as he stands in some nearer relation to his creatures, the work of his hands. For we must conceive the first rise of all things in the world to be in this self-being, the first conception
Hugh Binning—The Works of the Rev. Hugh Binning

Some Scriptures for Daily Practise.
If we seek God earnestly in the prayer of faith to help us in our daily practise of the following Scriptural texts and then put forth our best efforts, we shall find life daily growing more holy and beautiful. The beauty and enjoyment of a holy life is that it can always be improved upon. We can live in all the light that shines upon us from these texts today, but tomorrow we find them shining a little brighter and fuller light, so that we shall have to live a little more holy than we are living
C. E. Orr—How to Live a Holy Life

Job --Groping
"Lord, teach us to pray."--Luke xi. 1. "Oh that I knew where I might find Him! that I might come even to His seat."--Job xxiii. 3. THE Book of Job is a most marvellous composition. Who composed it, when it was composed, or where--nobody knows. Dante has told us that the composition of the Divine Comedy had made him lean for many a year. And the author of the Book of Job must have been Dante's fellow both in labour and in sorrow and in sin, and in all else that always goes to the conception, and the
Alexander Whyte—Lord Teach Us To Pray

The Case of the Christian under the Hiding of God's Face.
1. The phrase scriptural.--2. It signifies the withdrawing the tokens of the divine favor.--3 chiefly as to spiritual considerations.--4. This may become the case of any Christian.--5. and will be found a very sorrowful one.--6. The following directions, therefore, are given to those who suppose it to be their own: To inquire whether it be indeed a case of spiritual distress, or whether a disconsolate frame may not proceed from indisposition of body,--7. or difficulties as to worldly circumstances.--8,
Philip Doddridge—The Rise and Progress of Religion in the Soul

Prayer.
CHARACTERISTICS OF PRAYER. WHAT is prayer? A sincere, sensible, affectionate pouring out of the soul to God, through Christ, in the strength and assistance of the Spirit, for such things as God hath promised. The best prayers have often more groans than words. Alas, how few there be in the world whose heart and mouth in prayer shall go together. Dost thou, when thou askest for the Spirit, or faith, or love to God, to holiness, to saints, to the word, and the like, ask for them with love to them,
John Bunyan—The Riches of Bunyan

The Best Things Work for Good to the Godly
WE shall consider, first, what things work for good to the godly; and here we shall show that both the best things and the worst things work for their good. We begin with the best things. 1. God's attributes work for good to the godly. (1). God's power works for good. It is a glorious power (Col. i. 11), and it is engaged for the good of the elect. God's power works for good, in supporting us in trouble. "Underneath are the everlasting arms" (Deut. xxxiii. 27). What upheld Daniel in the lion's den?
Thomas Watson—A Divine Cordial

Sovereignty of God in Administration
"The LORD hath prepared His Throne In the heavens; and His Kingdom ruleth over all" (Psa. 103:19). First, a word concerning the need for God to govern the material world. Suppose the opposite for a moment. For the sake of argument, let us say that God created the world, designed and fixed certain laws (which men term "the laws of Nature"), and that He then withdrew, leaving the world to its fortune and the out-working of these laws. In such a case, we should have a world over which there was no intelligent,
Arthur W. Pink—The Sovereignty of God

Letter ix. Meditation.
"Meditate upon these things."--1 TIM. 4:15. MY DEAR SISTER: The subject of this letter is intimately connected with that of the last; and in proportion to your faithfulness in the duty now under consideration, will be your interest in the word and worship of God. Religious meditation is a serious, devout and practical thinking of divine things; a duty enjoined in Scripture, both by precept and example; and concerning which, let us observe, 1. Its importance. That God has required it, ought to
Harvey Newcomb—A Practical Directory for Young Christian Females

"Let any Man Come. "
[7] "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water."--John 7:37-38. THE text which heads this paper contains one of those mighty sayings of Christ which deserve to be printed in letters of gold. All the stars in heaven are bright and beautiful; yet even a child can see that "one star differeth from another in glory"
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

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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