when they crouch in their dens and lie in wait in the thicket? Sermons
The earliest science was that which concerned itself with the movements of the heavenly bodies; until recent times this science was universally associated with the fortunes of men, and it is still thus associated by the greater part of the world. What is our relation to the heavenly bodies? I. IN COMMON WITH THE STARS, WE ARE PART OF ONE DIVINE UNIVERSE. The study of the heavens is the study of God's works. He dwells in the most distant systems, and equally in this familiar world. All parts of the universe obey the fixed laws of God; all move in harmony under his directing hand. Thus all the worlds are linked together. We are members of a very large "household of God." II. WE ARE SUBJECT TO INFLUENCES FROM THE HEAVENLY BODIES. We have given up astrology as a delusion. But we are entirely dependent for life itself upon one heavenly body, the sun. This earth is not self-sufficient. It would be frozen to death if the sun were to cease to pour into it his streams of heat. Some have connected sun-spots with social and financial crises! Although this may be but a survival of an ancient superstition, perhaps it is not wise to affirm that it must be nothing more. Now, the physical heavens have always been to us a type of the spiritual heavens. Spiritually our life is not self-contained. Astrology had this in its favour, that it taught a certain largeness of view. It did not permit a person to confine his attention to his own parish. It compelled him to look up and to look to distant things. It is our duty to "do the next thing," and not to waste our time in star-gazing. Nevertheless, we need to be lifted in thought out of the petty round of interests that immediately concern us, even in order that we may best discharge our duty in connection with those interests. Astronomy is an elevating and enlarging science; much more so is a true theology. III. WE CANNOT AFFECT THE HEAVENLY BODIES. They roll on their age-long courses in sublime indifference to our greatest achievements and strongest desires. Job is asked whether he can bind up the cluster or Pleiades, as he would bind up a hunch of jewels. Can he unclasp the belt of great Orion? Here man is nothing. This is a lesson in humility. Yet have we not a grand encouragement in knowing that the Lord of the starry universe is our Father who cares for us, listens to our cry, and helps our need? IV. WE CANNOT RULE THE SEASONS. As summer came on, Job would see the brilliant little group of the Pleiades rising before the sun and the giant Orion sinking out of sight; and this would be a sign that the fruitful season was approaching. But Job could not hasten it. The farmer cannot bring abort the seasons he would choose. It is useless to murmur at their apparent inopportuneness. It is wiser to learn the lesson they teach us of our absolute dependence on God. Before these great phenomena of nature we are as nothing. Yet in the sight of God we are more than all of them; for they are material, we spiritual; they his works, we his children. - W.F.A. Where wast thou when I laid the foundations of the earth? Homilist. God would impress on Job his utter ignorance of the world in which he lived, and his incompetency to interpret His moral administration. The moral is this — Be concerned, Job, for a moral trust in My character, rather than for a theoretical knowledge of My ways. In the text there is a Divine challenge in relation to the when and how of the origin of the world. I. THE WHEN. His ignorance as to when He began His creation. "Where wast thou when I laid the foundation of the earth?" II. THE HOW. "Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it?" Conclusion — The subject serves — 1. To rebuke all disposition to pronounce an opinion upon the ways of God. 2. To suggest that our grand effort ought to be to cultivate a loving trust in the Divine character, rather than to comprehend the Divine procedure. Comprehend Him we never can. 3. To enable us to appreciate the glorious services of Christianity. The question, "Where wast thou when I laid the foundations of the earth?" confounds and crushes me. I feel powerless before it, it overwhelms me with a sense of my own insignificance. Christianity comes to my relief. It tells me that although I am insignificant, I am still a child, a beloved child of the Everlasting, and that it is not the will of my Father that any, even of His "little ones," should perish; nay, that it is His good pleasure that I should have a kingdom. () Homilist. I.WHAT IS THINE INTELLECT TO MINE?II.WHAT IS THINE AGE TO MINE?III.WHAT IS THY POWER TO MINE?IV.WHAT IS THY INDEPENDENCE TO MINE? He is —1. Independent in being. 2. In action. This subject serves — (1)To rebuke all disposition to pronounce an opinion upon the ways of God.(2)To suggest that our grand effort ought to be to cultivate a loving trust in the Divine character, rather than to comprehend the Divine procedure.3. To enable us to appreciate the glorious service of Christianity. () 1. The hoary and venerable antiquity of the work, and its entire independence of the power and wisdom of man. Many an upstart of yesterday imagines himself capable to investigate and define every subject. The questions of the text lead us to contemplate the creating work as mysterious and unsearchable. II. THE MANNER IN WHICH MEDITATIONS ON THIS WORK OF CREATION MAY BE MOST PROFITABLY CONDUCTED. Philosophers will afford delightful aid to the more studious observer of the universe. The grand philosophy is in the Bible, where resounds the voice of God Himself, describing His own operations. But there is still needed the specially illuminating influence of the Holy Spirit of God. This influence is to be sought by prayer, while the proper means are diligently used. III. THE IMPORTANT ENDS AND USES TO WHICH MEDITATIONS OF THIS KIND OUGHT TO BE DIRECTED AND APPLIED. The agency of the Spirit is particularly manifest in sanctifying devout meditations to their proper end. By meditations properly conducted, a habit of spirituality is acquired, and an ability to bring the mind close to the contemplation of Divine things. Here is the porch of the temple of wisdom. There is the foot of the ladder, whereby the soul at length ascends to heaven. Nor is the utility of such meditations confined to the infancy of religious wisdom; it follows us up to the very gates of heaven, yea, into heaven itself. ()
People Job, SatellitesPlaces UzTopics Abide, Bow, Brushwood, Couch, Covert, Crouch, Dens, Holes, Lair, Lie, Stretched, Thicket, Wait, WaitingOutline 1. God challenges Job to answer
4. God, by his mighty works, convinces Job of ignorance
31. and weakness
Dictionary of Bible Themes Job 38:40 5977 waiting Job 38:1-41 5273 creativity Job 38:39-41 1355 providence
5939 satisfaction Library August 11 Evening
Where is the way that light dwelleth?--JOB 38:19. God is light, and in him is no darkness at all.--As long as I am in the world, I am the light of the world. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.--The Father . . . hath made us meet to be partakers of the inheritance of the saints in light, …
Anonymous—Daily Light on the Daily PathMay 24. "Where is the Way Where Light Dwelleth" (Job xxxviii. 19).
"Where is the way where light dwelleth" (Job xxxviii. 19). Jewels, in themselves, are valueless, unless they are brought in contact with light. If they are put in certain positions they will reflect the beauty of the sun. There is no beauty in them otherwise. The diamond that is back in its dark gallery or down in the deep mine, displays no beauty whatever. What is it but a piece of charcoal, a bit of common carbon, unless it becomes a medium for reflecting light? And so it is also with the other …
Rev. A. B. Simpson—Days of Heaven Upon Earth The Tragic Break in the Plan.
The Jerusalem Climate: the contrasting receptions, Luke 2. the music of heaven, Job 38:6, 7. Luke 2:13, 14. pick out the choruses of Revelation, the crowning book.--the after-captivity leaders, see Ezra and Nehemiah--ideals and ideas--present leaders--Herod--the high priest--the faithful few, Luke 2:25, 38. 23:51. The Bethlehem Fog: Matthew 1 and 2. Luke 2. a foggy shadow--suspicion of Mary--a stable cradle--murder of babes--star-students--senate meeting--a troubled city-flight--Galilee. The …
S. D. Gordon—Quiet Talks about Jesus God's Restraining Power.
(New Year's Day.) TEXT: JOB xxxviii. 11. "Hitherto shalt thou come, and no further: and here shall thy proud waves be stayed." THESE words are taken from a sublime discourse, which -- is put by the writer in the mouth of the Highest Himself, the Creator and Preserver of the world. In it He answers Job out of the whirlwind, when he had complained, though reverently and humbly, that the Lord did not allow men to find Him; that, moreover, He gave no account of His matters to them, and that therefore …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher The Joy of the Lord.
IT is written "the joy of the Lord is your strength." Every child of God knows in some measure what it is to rejoice in the Lord. The Lord Jesus Christ must ever be the sole object of the believer's joy, and as eyes and heart look upon Him, we, too, like "the strangers scattered abroad" to whom Peter wrote shall "rejoice with joy unspeakable and full of glory" (1 Pet. i:8). But it is upon our heart to meditate with our beloved readers on the joy of our adorable Lord, as his own personal joy. The …
Arno Gaebelein—The Lord of Glory The Evil of Sin visible in the Fall of Angels and Men.
1 When the great Builder arch'd the skies, And form'd all nature with a word, The joyful cherubs tun'd his praise, And every bending throne ador'd. 2 High in the midst of all the throng, Satan, a tall archangel, sat, Amongst the morning stars he sung [1] Till sin destroy'd his heavenly state. 3 ['Twas sin that hurl'd him from his throne, Grov'ling in fire the rebel lies: "How art thou sunk in darkness down, "Son of the morning, from the skies!" [2] 4 And thus our two first parents stood Till sin …
Isaac Watts—Hymns and Spiritual Songs The Old and New Creation.
…
John Newton—Olney Hymns Whether it was Fitting that the Gathering Together of the Waters Should Take Place, as Recorded, on the Third Day?
Objection 1: It would seem that it was not fitting that the gathering together of the waters should take place on the third day. For what was made on the first and second days is expressly said to have been "made" in the words, "God said: Be light made," and "Let there be a firmament made."But the third day is contradistinguished from the first and the second days. Therefore the work of the third day should have been described as a making not as a gathering together. Objection 2: Further, the earth …
Saint Thomas Aquinas—Summa Theologica Whether this Name "Father" is Applied to God, Firstly as a Personal Name?
Objection 1: It would seem that this name "Father" is not applied to God, firstly as a personal name. For in the intellect the common precedes the particular. But this name "Father" as a personal name, belongs to the person of the Father; and taken in an essential sense it is common to the whole Trinity; for we say "Our Father" to the whole Trinity. Therefore "Father" comes first as an essential name before its personal sense. Objection 2: Further, in things of which the concept is the same there …
Saint Thomas Aquinas—Summa Theologica Whether it is Proper to the Rational Nature to be Adopted?
Objection 1: It would seem that it is not proper to the rational nature to be adopted. For God is not said to be the Father of the rational creature, save by adoption. But God is called the Father even of the irrational creature, according to Job 38:28: "Who is father of the rain? Or who begot the drops of dew?" Therefore it is not proper to the rational creature to be adopted. Objection 2: Further, by reason of adoption some are called sons of God. But to be sons of God seems to be properly attributed …
Saint Thomas Aquinas—Summa Theologica 'The End of the Lord'
'Then Job answered the Lord, and said, 2. I know that Thou canst do every thing, and that no thought can he withholden from Thee. 3. Who is he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not. 4. Hear, I beseech Thee, and I will speak: I will demand of Thee, and declare Thou unto me. 5. I have heard of Thee by the hearing of the ear: but now mine eye seeth Thee. 6. Wherefore I abhor myself, and repent in dust and …
Alexander Maclaren—Expositions of Holy Scripture The Being of God
Q-III: WHAT DO THE SCRIPTURES PRINCIPALLY TEACH? A: The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man. Q-IV: WHAT IS GOD? A: God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth. Here is, 1: Something implied. That there is a God. 2: Expressed. That he is a Spirit. 3: What kind of Spirit? I. Implied. That there is a God. The question, What is God? takes for granted that there …
Thomas Watson—A Body of Divinity Whether There Can be any Suitable Cause for the Sacraments of the Old Law?
Objection 1: It would seem that there can be no suitable cause for the sacraments of the Old Law. Because those things that are done for the purpose of divine worship should not be like the observances of idolaters: since it is written (Dt. 12:31): "Thou shalt not do in like manner to the Lord thy God: for they have done to their gods all the abominations which the Lord abhorreth." Now worshippers of idols used to knive themselves to the shedding of blood: for it is related (3 Kings 18:28) that they …
Saint Thomas Aquinas—Summa Theologica The Careless Sinner Awakened.
1, 2. It is too supposable a case that this Treatise may come into such hands.--3, 4. Since many, not grossly vicious, fail under that character.--5, 6. A more particular illustration of this case, with an appeal to the reader, whether it be not his own.--7 to 9. Expostulation with such.--10 to 12. More particularly--From acknowledged principles relating to the Nature of Got, his universal presence, agency, and perfection.--13. From a view of personal obligations to him.--14. From the danger Of this …
Philip Doddridge—The Rise and Progress of Religion in the Soul The Blessed Privilege of Seeing God Explained
They shall see God. Matthew 5:8 These words are linked to the former and they are a great incentive to heart-purity. The pure heart shall see the pure God. There is a double sight which the saints have of God. 1 In this life; that is, spiritually by the eye of faith. Faith sees God's glorious attributes in the glass of his Word. Faith beholds him showing forth himself through the lattice of his ordinances. Thus Moses saw him who was invisible (Hebrews 11:27). Believers see God's glory as it were …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 They Shall be Called the Children of God
They shall be called the children of God. Matthew 5:9 In these words the glorious privilege of the saints is set down. Those who have made their peace with God and labour to make peace among brethren, this is the great honour conferred upon them, They shall be called the children of God'. They shall be (called)', that is, they shall be so reputed and esteemed of God. God never miscalls anything. He does not call them children which are no children. Thou shalt be called the prophet of the Highest' …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 "This Then is the Message which we have Heard of Him, and Declare unto You, that God is Light,"
1 John i. 5.--"This then is the message which we have heard of him, and declare unto you, that God is light," &c. Who is a fit messenger to declare this message? Can darkness comprehend the light, or apprehend it? Or can those that are blind form any lively notion of light, to the instruction and persuasion of others? Truly, no more can we conceive or speak of God, who is that pure light, than a blind man can discourse on colours, or a deaf man on sounds. "Who is blind as the Lord's servant?" And …
Hugh Binning—The Works of the Rev. Hugh Binning The Eternity of God
The next attribute is, God is eternal.' Psa 90:0. From everlasting to everlasting thou art God.' The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being. I. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal …
Thomas Watson—A Body of Divinity On the Animals
The birds are the saints, because they fly to the higher heart; in the gospel: and he made great branches that the birds of the air might live in their shade. [Mark 4:32] Flying is the death of the saints in God or the knowledge of the Scriptures; in the psalm: I shall fly and I shall be at rest. [Ps. 54(55):7 Vulgate] The wings are the two testaments; in Ezekiel: your body will fly with two wings of its own. [Ez. 1:23] The feathers are the Scriptures; in the psalm: the wings of the silver dove. …
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons That Deep Things Ought not to be Preached at all to Weak Souls.
But the preacher should know how to avoid drawing the mind of his hearer beyond its strength, lest, so to speak, the string of the soul, when stretched more than it can bear, should be broken. For all deep things should be covered up before a multitude of hearers, and scarcely opened to a few. For hence the Truth in person says, Who, thinkest thou, is the faithful and wise steward, whom his Lord has appointed over his household, to give them their measure of wheat in due season? (Luke xii. 42). …
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