Unleash the fury of your wrath; look on every proud man and bring him low. Sermons
I. MURMURING AT PROVIDENCE IS IMPUGNING GOD'S JUSTICE. This may not be clearly seen or admitted at once. The connection between the occurrences of human history and the Divine mind that controls them is not visible to the eye of sense. Thus we may complain freely of what God does without intending to charge God with wrong. And yet this is what the complaint leads to and involves. If we do not believe that things fall out by chance, and if we do not hold that the world is administered at present by a lower providence, we must be virtually impugning the justice of God when we object to what we cannot deny to be his actions. It may be desirable that complaints should be pushed to their ultimate results, for then we shall see whether they are reasonable or not. If we are persuaded that God is just, we shall see that it is unwise and wrong to murmur at what happens to us in the course of providence. II. WE ARE TEMPTED TO IMPUGN GOD'S JUSTICE. God seemed to be acting unjustly to Job. The present aspect of the world is not that which we should expect from a fair and equitable ruler. Our own lives are subjected to rude shocks that strike us as perplexingly unjust. 1. There is injustice arising from unjust men. Job was unjustly treated, not by God, but by his three friends. We should not charge God with the sins of our own brethren. 2. We cannot see the whole of God's plan. The opening appears to be unfair. But wait for the end. God's justice is large and far-reaching. It will be revealed when the whole sweep of his dealings with us is comprehended. The arc ends in an acute angle. Only the complete circle is without a break and smooth throughout. III. IT IS BOTH FOOLISH AND WRONG TO IMPUGN GOD'S JUSTICE, 1. It is foolish. We are not in a position to judge; we do not know all the facts, and our standard of judgment is perverted by our own prejudices and unjust claims. The tyro cannot wisely criticize the achievements of the master. 2. It is wrong. If we knew God we should not charge ]aim foolishly. But we should know him if we drew near to him in the right spirit. Too often our doubt of God's justice is not so much the product of a purely intellectual difficulty as the result of a moral fault. It shows lack of faith in his goodness, and it springs from a miserable weakness that will not venture to trust God. IV. CHRISTIAN FAITH FORBIDS US TO IMPUGN GOD'S JUSTICE. Even Christ does not clear up the mystery, and still we have to walk by faith. We cannot yet see that God is dealing justly with us. But we have good grounds for confidence in our Lord's revelation of the nature and character of God. Christ shows us the fatherly nature of God. He makes us see that God is good and full of love for his children. At the same time, he exalts the perfect rectitude of God. Such a knowledge of God as we have in Christ should fill our souls with faith and hope, because such a God as Christ has made known cannot act unjustly, although for a time he may appear to do so. He who knows God in Christ cannot fall into pessimism. He should be able to say with Browning - "... This world's no blot,
Nor blank: it means intensely, and means good." W.F.A. Even as I have seen, they that plow iniquity, and sow wickedness, reap the same. Eliphaz speaks of himself here as an observer of God's providence; and the result of his observations is, the discernment of the law, that "they who plow iniquity and sow wickedness, reap the same." Was Eliphas wrong in this? No. He perceived a very great and important law of the kingdom. Where, then, was he wrong? It was in applying this to Job, and in so easily concluding that his severe sufferings were the consequence of his own individual sins. The friends often expressed most beautiful and important truths, and only failed because they misapplied them. For this law, compare Hosea 8:7; Hosea 10:12, 13; Galatians 6:7, 8. We see the operation of this law in the natural world. There, in that world, as people sow, so they reap; nor do they ever expect it to be otherwise. But in the moral and spiritual world, nothing is more common than to meet with those who sow iniquity, and yet do not expect to reap of the same, either in this world or in the world to come. Men do not expect any consequences to follow a life of carelessness and impenitence. It may be that you have seen solemn and affecting instances of the operation of this law; if not, ministers of Christ will tell you that they have seen them only too often. They have seen those who have lived careless and self-indulgent lives struggle at last in vain. The hardened heart was but the fulfilment of the solemn law of God's kingdom. Amongst the many ways of sowing to the flesh, there is one which we cannot omit. It is the indulgence of pride and self-confident feelings. St. Paul speaks of sowing to the Spirit. In which way have you been sowing? Do you wish to escape the consequences — the harvest of misery — which, in the very nature of things, will follow your sowing to the flesh? Through grace you may do it.() There was truth underlying the proposition set forth by Eliphaz, applicable to all ages and states of the world. The axiom is a very old one as propounded by Job's expostulator; it may have been older than he; but it is not so old now as to have become obsolete; nor will it ever become so while the world is the same world, and its Governor is the same God. As St. Paul reproduced it in his day, so may we in ours. Its principle is incorporated with this dispensation as much as with the last. It is its application that is modified under the Gospel; the principle is just the same. It is as true now as it was of old time, that men reap as they sow; that the harvest of their recompense is according to the agriculture of their actions. The difference in the truth, as propounded during the age of Moses, and as recognised in "the days of the Son of Man," is, that during the latter, its confirmation and realisation are thrown further forward. The distinction is indicated by the respective forms into which the axiom is cast by Eliphaz and St. Paul. The one saith, "They that plow iniquity, and sow wickedness, reap the same." The other, "Whatsoever a man soweth, that shall he also reap." Eliphaz makes both portions of this moral process, present, palpable, perspicuous. The apostle severs the two; projecting the latter portion into the future. With the Jew, this truth was a fact of yesterday, today, and tomorrow. With us, it is rather a matter of faith for the future, the far off, the eternal. Eliphaz states the subject in accordance with the order of the past dispensation; as doth St. Paul with the genius of this. In the eyes of the ancient Israelite, the doctrine of Divine retribution was like some mountain of his native country, which upreared its brow close over against him, overshadowing him whithersoever he went; its rugged aspect being all the more sharply defined through the sunshine of temporal prosperity in which his nation reposed, so long as the people were "obedient unto the voice of the Lord their God." As to us, the mountain is in the distance; far away, as Sinai itself is, from many a shore on which the standard of the Redeemer's Cross hath been planted; but visible in the distance still, though its outline be rendered indistinct in the twilight of that mystery which now encompasseth God's government of our world. At the period when Eliphaz reasoned, a state of things had just been inaugurated, under which, as a rule, retribution of a temporal kind was to follow "every transgression and disobedience"; when punishment was to be contemporaneous with the commission of crime; and when a man would begin to reap the fruit of his deeds shortly after his sowing. And the reasoner could not understand how the patriarch, or anyone else, could be an exception to the rule; still less, that a state of things inaugurated by both the teaching and the history of Jesus Christ, under which the rule itself would become the exception, was to succeed. That was a state under which God judged men for their sins continually and instantaneously; this a state under which God is not judging them; seeing "He hath appointed a day in which He will judge them by that Man whom He hath ordained"; through whose intercession at the right hand of the Father, judgment is at present suspended. Now it is our consolation to know that whom the Lord loveth He chasteneth; then the man whom the Lord chastened, He might have had a controversy with, and was visiting for his misdeeds. () 1. It is so far true as to assure us that there is a righteous Governor and a just Judge of the world. We cannot apply the rule laid down by Eliphaz. It is a rule to us no longer. We have no right to fix upon any individual or nation upon earth, and to affirm that Almighty God is dealing with the one or the other in a way of retribution, because they may be suffering such and such things. But, notwithstanding this, there is a principle at work in the affairs of men, so far manifest as to show that the world is not left to take its chance, and that the children of men cannot do as they please. 2. It is so far true as it hath respect to the natural constitutions of men. Men cannot transgress the principles of their nature with impunity, nor run counter to the rules of their constitution unharmed. Nature is not to be trifled with. And the retribution that followeth the violation of physical laws is a sure pledge of a retribution that will follow the infringement of moral. 3. It is true so far as to obviate the necessity of our ever taking vengeance into our own hands. God repayeth that we need not. Vengeance is His, that it may not be ours. It has been said, "God avengeth those that do not avenge themselves." 4. It is true so far as to inspire us with a salutary fear for ourselves. There is to be a resurrection of action as well as of agents; of deeds as well as of doers; of works as well as of men. And we know not how soon, as to some of its details, this resurrection may take place. The transgressor is never safe. Whatsoever wrong any man hath done may be required of him at any time. () Homilist. I. HUMAN LIFE IS A SOWING AND A REAPING. All the actions of a man's life are inseparable, united by the law of causation. One grows out of another as plants out of seed. The sowing and the reaping, strange to say, go on at the same time. In reaping what we sowed yesterday, we sow what we shall have to reap tomorrow.II. LIFE'S REAPING IS DETERMINED BY ITS SOWING. "I have seen, they that plow iniquity," etc. Like begets like everywhere, the same species of seed sown will be reaped in fruit. He that soweth hemlock will not reap wheat, but crops of hemlock. All moral actions are moral seeds deposited in the soul. III. THE REAPING OF THE SINNER IS A TERRIBLE DESTINY. What a destiny this: to be reaping wickedness, to be reaping whirlwinds of agony. From this subject learn — 1. The great solemnity of life. There is nothing trifling. The most volatile sin is a seed that must grow, and must be reaped. Take care! 2. The conscious rectitude of the sinner's doom. What is hell? Reaping the fruit of sinful conduct. The sinner feels this, and his conscience will not allow him to complain of his fate. 3. The necessity for a godly heart. All actions and words proceed from the heart: out of it are the issues of life. Hence the necessity of regeneration. () 1. That to be a wicked man is no easy task; he must go to plough for it. It is ploughing, and you know ploughing is laborious, yea, it is hard labour.2. That there is an art in wickedness. It is ploughing, or, as the word imports, an artificial working. Some are curious and exact in shaping, polishing, and setting off their sin. So to say such a man is an abomination worker, or a lie maker, notes him not only industrious, but crafty, or (as the prophet speaks) "wise to do evil." 3. That wicked men expect benefit in ways of sin, and look to be gainers by being evil-doers. They make iniquity their plough; and a man's plough is so much his profit, that it is grown into a proverb, to call that (whatsoever it is) by which a man makes his living or his profit, his plough. Every man tills in expectation of a crop; who would put his plough into the ground to receive nothing? It is even so with wicked men, when they are stoning, they think themselves thriving, or laying up that in the earth a while, which will grow and increase to a plentiful harvest. What strange fancies have many to be rich, to be great, by ways of wickedness! Thus they plough in hope, but they shall never be partakers of their hope. 4. That every sinful act persisted in shall have a certain sorrowful reward. 5. That the punishment of sin may come long after the committing of sin. The one is the seedtime, and the other a reaping time; there is a great distance of time between sowing and reaping. The seeds of sin may lie many years under the furrows. 6. That the punishment of sin shall be proportionable to the degrees of sin. He shall reap the same, saith the text, the same in degree. If ye sow sparingly, ye shall reap sparingly; on the other side, if ye sow plentifully, ye shall reap plentifully. 7. Punishment shall not exceed the desert of sin. 8. That the punishment of sin shall be like the sin in kind. It shall be the same, not only in degree, but also in likeness. Punishment often bears the image and superscription of sin upon it. You may see the father's face and feature in the child. Whatsoever a man soweth, that shall he also reap (Galatians 6:7). ()
People JobPlaces Jordan River, UzTopics Abase, Abroad, Anger, Behold, Bring, Cast, Forth, Fury, Low, Overflowing, Overflowings, Pour, Pride, Proud, Rage, Ragings, Scatter, Sons, WrathOutline 1. Job humbles himself to God
6. God stirs him up to show his righteousness, power, and wisdom
16. Of the behemoth
Dictionary of Bible Themes Job 40:11-12 8805 pride, results Library Indwelling Sin
It is a doctrine, as I believe, taught us in Holy Writ, that when a man is saved by divine grace, he is not wholly cleansed from the corruption of his heart. When we believe in Jesus Christ all our sins are pardoned; yet the power of sin, albeit that it is weakened and kept under by the dominion of the new-born nature which God doth infuse into our souls, doth not cease, but still tarrieth in us, and will do so to our dying day. It is a doctrine held by all the orthodox, that there dwelleth still …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856Whether the Parts to be Anointed are Suitably Assigned?
Objection 1: It would seem that these parts are unsuitably assigned, namely, that the eyes, nose, ears, lips, hands, and feet should be anointed. For a wise physician heals the disease in its root. Now "from the heart come forth thoughts . . . that defile a man" (Mat. 15:19,20). Therefore the breast ought to be anointed. Objection 2: Further, purity of mind is not less necessary to those who are departing this life than to those who are entering therein. Now those who are entering are anointed with …
Saint Thomas Aquinas—Summa Theologica Whether at the Coming Judgment the Angels Will be Judged?
Objection 1: It would seem that the angels will be judged at the coming judgment. For it is written (1 Cor. 6:3): "Know you not that we shall judge angels?" But this cannot refer to the state of the present time. Therefore it should refer to the judgment to come. Objection 2: Further, it is written concerning Behemoth or Leviathan, whereby the devil is signified (Job 40:28): "In the sight of all he shall be cast down"; and (Mk. 1:24)* the demon cried out to Christ: "Why art Thou come to destroy us …
Saint Thomas Aquinas—Summa Theologica Whether Hope is in the Damned?
Objection 1: It would seem that there is hope in the damned. For the devil is damned and prince of the damned, according to Mat. 25:41: "Depart . . . you cursed, into everlasting fire, which was prepared for the devil and his angels." But the devil has hope, according to Job 40:28, "Behold his hope shall fail him." Therefore it seems that the damned have hope. Objection 2: Further, just as faith is either living or dead, so is hope. But lifeless faith can be in the devils and the damned, according …
Saint Thomas Aquinas—Summa Theologica December 14 Evening
By nature the children of wrath, even as others.--EPH. 2:3. We ourselves also were sometime foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.--Marvel not that I said unto thee, Ye must be born again. Job answered the Lord, and said, Behold, I am vile: what shall I answer thee? I will lay mine hand upon my mouth.--The Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect …
Anonymous—Daily Light on the Daily Path Letter xx. Self-Examination.
"Examine yourselves, whether ye be in the faith: prove your own selves."--2 COR. 13:6. MY DEAR SISTER, In view of the positive injunction of Scripture, above quoted, no argument is necessary to show that self-examination is a duty. But if the word of God had been silent upon the subject, the importance of self-knowledge would have been a sufficient motive for searching into the secret springs of action which influence our conduct. A person ignorant of his own heart, is like a merchant, who knows …
Harvey Newcomb—A Practical Directory for Young Christian Females Whether God is a Body
Whether God is a Body We proceed to the first article thus: 1. It seems that God is a body. For what has three dimensions is a body, and sacred Scripture attributes three dimensions to God, as in Job 11:8-9: "It is as high as heaven; what canst thou do? deeper than hell; what canst thou know? The measure thereof is longer than the earth, and broader than the sea." God is therefore a body. 2. Again, everything that has figure is a body, since figure is a mode of quantity. Now it seems that God has …
Aquinas—Nature and Grace Whether God is a Body?
Objection 1: It seems that God is a body. For a body is that which has the three dimensions. But Holy Scripture attributes the three dimensions to God, for it is written: "He is higher than Heaven, and what wilt thou do? He is deeper than Hell, and how wilt thou know? The measure of Him is longer than the earth and broader than the sea" (Job 11:8,9). Therefore God is a body. Objection 2: Further, everything that has figure is a body, since figure is a quality of quantity. But God seems to have figure, …
Saint Thomas Aquinas—Summa Theologica The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament False Profession.
As there are trees and herbs that are wholly right and noble, fit indeed for the vineyard, so there are also their semblance, but wild; not right, but ignoble. There is the grape, and the wild grape; the vine, and the wild vine; the rose, and the canker-rose; flowers, and wild flowers; the apple, and the wild apple, which we call the crab. Now, fruit from these wild things, however they may please the children to play with, yet the prudent and grave count them of little or no value. There are also …
John Bunyan—The Riches of Bunyan Whether There is Hope in the Damned
Whether there is Hope in the Damned We proceed to the third article thus: 1. It seems that there is hope in the damned. For the devil is damned, and the prince of the damned, according to Matt. 25:41: "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." Yet the devil has hope, according to Job 41:9: "Behold, the hope of him is in vain." It seems, therefore, that the damned have hope. 2. Again, just as faith can be formed and unformed, so can hope. Now there can …
Aquinas—Nature and Grace On the Interior Man
The interior man is the rational soul; in the apostle: have in your hearts, in the interior man, Christ through faith. [Eph. 3:16] His head is Christ; in the apostle: the head of the man is Christ. [I Cor. 11:3] The crown of the head is the height of righteousness; in Solomon: for the crown of your head has received the crown of grace. The same in a bad part: the crown of hairs having walked about in their own delights, that is, in the height of iniquity. [Prov. 4:9; Ps. 67(68):22(21)] The hair is …
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons The Tenth Commandment
Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour's.' Exod 20: 17. THIS commandment forbids covetousness in general, Thou shalt not covet;' and in particular, Thy neighbour's house, thy neighbour's wife, &c. I. It forbids covetousness in general. Thou shalt not covet.' It is lawful to use the world, yea, and to desire so much of it as may keep us from the temptation …
Thomas Watson—The Ten Commandments He Accuses Abaelard for Preferring his Own Opinions and Even Fancies to the Unanimous Consent of the Fathers, Especially Where He Declares that Christ did Not
He accuses Abaelard for preferring his own opinions and even fancies to the unanimous consent of the Fathers, especially where he declares that Christ did not become incarnate in order to save man from the power of the devil. 11. I find in a book of his sentences, and also in an exposition of his of the Epistle to the Romans, that this rash inquirer into the Divine Majesty attacks the mystery of our Redemption. He admits in the very beginning of his disputation that there has never been but one conclusion …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux The Wrath of God
What does every sin deserve? God's wrath and curse, both in this life, and in that which is to come. Depart from me, ye cursed, into everlasting fire.' Matt 25: 41. Man having sinned, is like a favourite turned out of the king's favour, and deserves the wrath and curse of God. He deserves God's curse. Gal 3: 10. As when Christ cursed the fig-tree, it withered; so, when God curses any, he withers in his soul. Matt 21: 19. God's curse blasts wherever it comes. He deserves also God's wrath, which is …
Thomas Watson—The Ten Commandments Book vii. On the Useful or the Ordinary
The bread is Christ or conversation of the Lord; in the gospel: I am the living bread. [John 6:41] The wine is the same as above; in Solomon: and drink this wine, which I have blended for you. [Prov. 9:5] Olive oil is mercy or the Holy Spirit; in the psalm: I have anointed him with my holy oil. The same in another part: Let not the oil of the sinner, that is, admiration, touch my head. [Ps. 88(89):21(20); Ps. 140(141):5] Pork is sin; in the psalm: they are sated with pork. [Ps. 16(17):14 (unknown …
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons "But we are all as an Unclean Thing, and all Our Righteousnesses are as Filthy Rags,"
Isaiah lxiv 6, 7.--"But we are all as an unclean thing, and all our righteousnesses are as filthy rags," &c. This people's condition agreeth well with ours, though the Lord's dealing be very different. The confessory part of this prayer belongeth to us now; and strange it is, that there is such odds of the Lord's dispensations, when there is no difference in our conditions; always we know not how soon the complaint may be ours also. This prayer was prayed long before the judgment and captivity came …
Hugh Binning—The Works of the Rev. Hugh Binning The Intercession of Christ
Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us! T he Redemption of the soul is precious. Fools make mock of sin (Proverbs 14:9) . But they will not think lightly of it, who duly consider the majesty, authority, and goodness of Him, against whom it is committed; and who are taught, by what God actually has done, what sin rendered necessary to be done, before a sinner could have a well-grounded …
John Newton—Messiah Vol. 2 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 Links Job 40:11 NIV
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