Elihu also proceeded and said.
Homilist.I. THE SIDE HE HAS TO TAKE. "I have yet to speak on God's behalf." Sin is a controversy with God. The true preacher has to take the side of God in the discussion.
1. He has to defend the procedure of God. He has to justify the ways of heaven.
2. He has to vindicate the character of God. The true preacher has to clear his Maker of all ungodly accusations.
3. He has to enforce the claims of God. His claims to their supreme love and constant obedience.
4. He has to offer the redemption of God. To show forth the wonderful mercy of God in Christ Jesus.
II. THE KNOWLEDGE HE HAS TO COMMUNICATE. "I will fetch my knowledge from afar." Literally, the true preacher has to fetch his "knowledge from afar."
1. "From afar" in relation to the intuitions of men. The facts of the Gospel lie far away from the inbred sentiments of the human soul.
2. "From afar" in relation to the philosophical deductions of men. Human reason could never discover the essential truths of the Gospel.
3. "From afar" in relation to the natural spirit of men.
III. THE PURPOSE HE HAS TO MAINTAIN. "I will ascribe righteousness unto my Maker." Elihu's purpose seemed to be, to demonstrate to Job that God was righteous in all His ways, and worthy of his confidence. With this conviction he will show —
1. That no suffering falls on any creature more than he deserves.
2. That no work is demanded of any creature more than he can render.
IV. THE FAITHFULNESS HE HAS TO EXHIBIT. "Truly my words shall not be false: He that is perfect in knowledge is with thee."
Behold, God is mighty and despiseth not any.
I. GOD IS GREAT IN INTELLIGENCE AND DESPISETH NOT. How great that intelligence is, in its reach, in its grasp, in its certainty, the Scriptures keep continually before us. He whom we worship is the "Only Wise." God sees things not only in themselves, but in their connections, sources, and results; sees them with all those secret accompaniments that make matters that are apparently trivial really significant and momentous. Therefore, though man may be careless, he cares; what man holds lightly, he esteems. We argue from the inerrancy of the Divine judgment. We found on the comprehensiveness of the Divine mind. God is great in knowledge and despiseth not, depreciating neither person nor tiring.
II. GOD IS GREAT IN HOLINESS AND DESPISETH NOT. He is so pure and exalted a moral Being Himself, He must needs hold everything of importance into which the moral element enters. Take the minutest moral deflection. He cannot think lightly of that. Sin is sin, whatsoever its scale. He cannot think lightly of the least moral aspiration. The feeblest of our longings, the stretching of a hand, the breathing of a sigh, the dropping of a tear, are matters of interest and importance to Him whose kingdom is a kingdom of uprightness, and who longs for that kingdom to come in the hearts and lives of men. The righteous Lord loveth righteousness. His very purity is a sure guarantee that the yearnings and the strivings of a sin-weary heart will always be precious in His sight. Then beware of contempt. Do not belittle the moral realities. Do not belittle sin. Too often we meet goodness with a spirit of levity.
III. GOD IS GREAT IN HIS LOVE AND DESPISETH NOT.
1. The greatness of God's love is a pledge that He will not despise the least or the lowliest disciples. He is not the God of the strong merely, He is the God of the weak.
2. The greatness of God's love is a pledge that He does not despise the least or the lowliest needs.
3. The greatness of God's love is a pledge that He will not despise the least and lowliest services. Whatsoever love offers, love will value, love will store up, and love will reward. Two practical lessons.(1) Observe the light which the text casts on the dignity of everyday life. It illumines our homeliest tasks. Do not think lightly of the homeliest kindnesses.(2) The principle also throws light on the nearness and sympathy of God. He despiseth not little things, therefore consult Him about little things.
(W. A. Gray.)
1. Behold this combination in the lower orders of creation. The minutest insects are as well provided for as the cattle on a thousand hills. Compared with man, what are they? Yet God despiseth them not.
2. In the revelation of His Word. All language does but poorly express the great thoughts of God. Yet He condescends to all degrees of thought, The old philosophers concealed their thoughts from common people.
3. In the subjects of the Divine regard. Men are in danger of despising each other. God despiseth not any.
4. In the incarnate life of Christ, how near He seems to come to men! It would not be difficult to survey Hebrew society, and pick out the despised classes — lepers, lost women, publicans. Jesus came very near to the weak and weary, the reviled and persecuted, and they found recovery and rest in Him.
5. In the agencies He employs, God does not pass by His own best materials among men; but He uses the humble prayer of a desolate widow, or the effort of some silent worker, who speaks a word for the Master in quiet places of the city. In the moral world there is no need to despise the day of small things.
6. In the sacrificial atonement of Christ. The magnet of the Cross meets all conditions of men, all types of character, all degrees of education, all depths of ignorance, all forces of rebellion and self-will.
7. In the great gathering of the redeemed. There the rich and the poor, the master and the servant, meet together. Jesus is Lord and brother of men. Deity is linked with humanity in the marks and memories of the manger, the carpenter's home, and the Cross. Many who have had scant mercy from man, will enjoy there the triumphs of the mercy of God in Christ.
(W. M. Statham.)
( C. H. Spurgeon.)
Then He sheweth them their work, and their transgression that they have exceeded.I. GENERAL REMARKS ON THE TEXT.
1. Sin is properly attributable to man. It is "their work." If God suffers moral evil to exist, He is not the author of it. Satan may tempt, but cannot constrain to the commission of sin. The whole guilt of it lies upon the offender. It first exists as simple apprehension, is then approved, and, being conceived in the heart, it brings forth actual transgression, until it is finished in death.
2. It is the prerogative of God effectually to convince men of sin; or, "to show unto them their work." No man ever saw his sinfulness in a proper light until it was thus discovered to him.
3. The Lord frequently imparts this knowledge in a season of affliction: "then" it shows unto men their work. It was in deep adversity that Job was made to possess the iniquities of his youth, to recollect what had been long forgotten, and to feel the burden of his guilt.
4. The knowledge of our sinfulness is necessary to true repentance, and to our believing in Christ for eternal life. Sorrow for sin, confessing and forsaking it, will be the immediate effect. An irreconcilable hatred to sin, and an earnest desire to have it mortified and subdued, will be the necessary consequence of a true conviction of its evil nature.
II. IN WHAT RESPECTS THE LORD MAY BE SAID TO "SHOW UNTO MEN THEIR TRANSGRESSIONS."
1. He makes known to them the fact that they are sinners, and that their transgressions are their own.
2. The Lord convinces them not only of the fact, but also of the evil of sin, and causes them to repent of that, as well as of its consequences.
3. When persons are truly convinced Of sin, the Lord not only shows them their work end their transgression, but also" that they have exceeded." They are made to see that they have sinned with a high hand. God employs various means, and accompanies them with various effects. God often renews the discovery of sin in our later experience.
(B. Beddom,, M. A.)
He openeth their ear to discipline.1. Notice the discipline which God uses in His family. Many of us are froward children and need discipline. Job needed it, and had it; we are not told why, except that God meant to try his graces, and bring them into exercise. Paul was disciplined, and if he had not been well-disciplined, he would never have been such a scholar. The first feature in God's discipline for His family is what Paul calls, "apprehending them." A laying fast hold of conscience. Has Jesus apprehended you? This apprehending is sometimes very severe discipline. The next feature of discipline is translation. He translates the poor sinner out of darkness into the kingdom of His dear Son. There shall be transformation as well as translation. The discipline which our God exercises in His Church is for the express purpose of exercising all the graces that He imparts to the soul. By discipline Jehovah nourishes His own life in the souls of His children. By this discipline, decision of character is effected.
2. The obedience to be effected. "He openeth their ears to discipline." Jehovah opens the ears of His people to discipline in such wise as that they shall oven wait and listen for more discipline — more of the exercise of Divine wisdom and power, to carry out His wise purposes and designs. The teaching of Jehovah goes on thus blessedly in the experience of His people: for it is written, "All thy children shall be taught of the Lord, and great shall be their peace."
1. Afflictions tend to promote self-knowledge by leading to serious and faithful self-examination.
2. Afflictions tend to soften and humble the mind, and dispose us to confess, to bewail, and to forsake our transgressions.
3. Afflictions tend to promote our instruction in righteousness.
4. Afflictions tend to promote our entire sanctification, and, if patiently endured, will issue in everlasting glory. But afflictions are not necessarily salutary. Sometimes they are not improved; and when they are not improved, instead of being a blessing they are indeed a curse.
Out of the strait into a broad place.
1. One reason is, that the grand design of Christ may be answered.
2. Another reason is, that our heavenly Father wants to take us into a broad place.
3. His desire is, that we should be contented with all our circumstances. "Contentment is great gain."
Because there is wrath.
Homilist.The language of the text may be spoken to every impenitent and unbelieving sinner of the human race.
I. THE ACTUAL. "There is wrath."
1. This wrath is Divine. By virtue of God's perfection He is in the possession of an emotional nature, He has the attribute of wrath. Instead of this property being inconsistent with the other attributes of God, it is absolutely necessary to constitute Him morally perfect. This wrath is undoubtedly a great reality.
2. This wrath is merited. Sin merits wrath. Sin is the wrong act of a moral substance, a substance in the possession of free-will. In this act there are rebellion, robbery, and ingratitude. Hence sin merits the Divine indignation. Hence, wherever there is sin there is also suffering.
3. This wrath is impartial. It has been revealed from heaven against angels and against men, without respect of person. It has been revealed against every sinful act of every sinful being.
II. THE PROBABLE. There may be destruction. "Beware lest He take thee away with His stroke."
1. He hath power to do it.
2. He has threatened to do so.
3. Some who were as near saved as you have been lost.
III. THE IMPOSSIBLE. There cannot be deliverance. "Then a great ransom cannot deliver thee," literally, "cannot turn thee aside." Deliverance is impossible —
1. By a great ransom of material wealth. Though we could give mines of gems, oceans of pearls, worlds of gold and silver, yet such a ransom price could not deliver us.
2. By a great ransom of animal life.
3. By the ransom of the Highest, Christ Jesus. "Christ gave Himself a sacrifice for us."
Homilist.1. There is "wrath" in the government of God.
2. This "wrath" may overtake the sinner any moment.
3. When it overtakes him in this way, he has no means of deliverance.
Sketches of Four Hundred Sermons.Whether these words were suited to the ease of Job or not, they are certainly applicable to all impenitent sinners, and contain —
I. AN IMPORTANT ASSERTION. "Because there is wrath." From this declaration it is evident that it has been known from the earliest ages that God is displeased with sin, and has often revealed His anger against the ungodliness of men.
1. This assertion must be explained. The anger, hatred, and wrath of God are not impure passions in Him, as they are in man. All who violate the precepts of His law become obnoxious to its awful penalties, and justly incur the punitive wrath of the Divine Lawgiver (Romans 2:3-9).
2. This assertion must be confirmed. This is evident from the Scriptures, which assure us that the Lord is "angry with the wicked."
II. AN AFFECTIONATE ADMONITION.
1. The exercise of caution. "Beware!" Deeply consider your state and character before God — remember your awful responsibility, and the intimate connection which subsists between a state of mortal probation and eternal retribution (Galatians 6:7, 8); be wise, and know the day of your visitation.
2. The pursuit of salvation. An apprehension of Divine wrath should induce a diligent use of the means appointed for our deliverance; this is the only way of being rescued from sin and ruin.
III. AN IMPRESSIVE ARGUMENT; "Lest He take thee away," etc.
1. The sinner's punishment is inevitable. "Lest He take thee away with His stroke." Incorrigible impenitence leads to unavoidable ruin (Romans 6:21); sin will surely find us out, "for the wicked shall not go unpunished." His stroke signifies a sudden calamity or awful judgment. Such was the deluge — the overthrow of Sodom and Gomorrah — the punishment of Korah, Dathan, and Abiram — the death of Herod, Ananias, and Sapphira, etc. (Genesis 7 and Genesis 19:27-29; Numbers 16:31-33; Acts 5:1-10 and Acts 12:20-23).
2. The sinner's punishment is irremediable. "Then a great ransom cannot deliver thee." To ransom is to deliver, either by price or by power. The present life is the only day of salvation. There is no Redeemer for the finally lost. They have nothing to offer for their ransom, nor can any possible price purchase, or power rescue them from interminable perdition. What, then, is our present state?
(Sketches of Four Hundred Sermons.)
Take heed; regard not iniquity; for this hast thou chosen rather than affliction.
1. Sin separates us from God, the only source of real felicity. That man is not sufficient to his own happiness is a truth confirmed by the experience of all who have candidly attended to their own feelings. This makes men seek resources from abroad, and fly to pleasures and amusements of various kinds, to fill up the blanks of time, and divert their uneasy reflections. God alone can be the source of real happiness to an immortal soul. Sin bereaves the soul of man of this its only portion. Afflictions are often the means of bringing the soul nearer to Him.
2. Affliction may not only consist with the love of a father, but may even be the fruit of it. "Whom the Lord loveth He chasteneth." A good man may even glory in tribulation. But sin is always both evil in its nature, and pernicious in its effects.
3. Sin is evil whether we feel it or not, and worst when we are most insensible of it. To be past feeling, in this respect, is the worst woe we can possibly bring upon ourselves. Affliction, though a bitter, is a salutary medicine. It is the discipline by which we are trained to glory, honour, and virtue. The greatest error we can fall into, is that of taking this world for the place of our rest. To cure this fatal mistake, God visits us with affliction.
4. In afflictions we are commonly passive, but always active in sin. The one is left to our choice, the other is not. When we suffer in the cause of virtue, we are in the hand of our most faithful and everlasting friend; but when we sin, in order to avoid suffering, we commit ourselves into the hands of that malicious and cunning enemy, who goeth about seeking whom he may devour.
5. The evil of affliction is of short duration, but that of sin perpetual.
1. Job, before his afflictions, is called a man "perfect and upright," one that feared God, and eschewed evil: that is, both a moral man and a pious man. Before anyone may suppose that the lamentations of Job suit his case, he must be clear that he has lived like Job.
2. A great part of Job's complaints are made in answer to the three friends. Whatever Job's sin was, it was not hypocrisy. No wonder that when accused, Job should break out in strong cries of grief, defend his innocence, and hold fast his integrity.
3. Some of Job's complaints are absolutely sinful; they are murmurings of self-righteousness and rebellion. Job would not submit to the chastisement of God. The other three had accused Job falsely, but Elihu accused him justly. If any take comfort from reading these sinful complaints of Job, and think that, because Job complained in the way he did, they may do the like, they are greatly mistaken. And if any go further and think that because, like Job, they utter sinful complaints, like him too they shall be pardoned and accepted in the end, they are yet more mistaken. Unless they are brought, like the penitent patriarch, to see and confess with self-abhorrence the sinfulness of their murmurs, those complaints will be the ruin of their souls, even though they may be expressed in simple language. It is owned that it is hard to bear affliction. A wounded spirit is tempted to breathe hard sayings against God. But a child of God will not indulge such a temper. He will know the wickedness of it. There are many, however, who do not murmur against God's dealings with them, who may still be accused of choosing iniquity rather than affliction. In truth, it may be charged against all unconverted men. There is an affliction which all who live in a careless, unconverted state must suffer before they can have any hope of salvation. To everyone whose conscience tells him that he has not yet been brought to a sense of the exceeding sinfulness of sin, the word of the Lord is, "Take heed." It would be a false and unscriptural representation of Christ and religion, to make it appear a light or an easy thing to be His disciple. And he who does not find it a life of constant struggle and watchfulness, of difficulty and self-denial, may be certain that he is altogether mistaken if he thinks he is a believer. Let no man flatter himself that the way to glory is a path strewed with flowers, one in which he may take his fill of pleasure and indulge his indolence. The true profession of Christianity is inseparable from suffering. It would be well for all those who are living in security, who have no fear for the safety of their souls, if they would examine the grounds of their confidence, and ask themselves in what way they bear their cross daily? What afflictions of the righteous fall to their lot? If they find that they really are not bearing the cross; that they are suffering none of the "afflictions of the righteous," they may be sure that their confidence is not the assurance of faith, but the presumption of ignorance...It generally happens that a believer's comforts and spiritual consolations rise higher in proportion to his trials and conflicts.
(R. W. Dibdin, M. A.)
Who teacheth like Him?
I. THE TEACHING CHARACTER OF THE DIVINE ORDER. The teaching intention is seen everywhere in the established economy of the whole arrangement of the constitution of the universe. It is not an arrangement to be noticed here and there, but a matter of law and universality, unchangeable and regular. The whole range and laws of nature, the whole animal economy — providence, revelation, Christianity, and the whole works of God as known to us — have a teaching commission. All have their science to make known to men; all have their influence in the moulding of human character. Everything has its message; everything is backed by Divine law and authority. This order is intended, in its teaching power, to lead and reunite us with the source and end of our life, and thus to realise the chief good of our being.
1. The supreme order of which we are subjects is one of universal relation and dependence. Illustration: relation of parent and child. One is made to teach, and the other to be taught.
2. As a teaching power, the order of which we are subjects is one of advancement. The whole is intended to advance. The order of God is ever forward.
3. The order under which we live is one of universal and unending obligation. A condition of dependence is one of obligation. To our obligation there is neither limit nor end. All we have are things to fulfil our obligation with, and the degree of our possession is the limit of our obligation.
4. The order in which we are established is one of useful purpose in its laws and provisions. The high design is to fit all its dependent creatures for the end of their being. The order of God intends to economise all its gifts and talents. No talent is to be buried, no power is to lie dormant, no plot uncultivated, and no opportunity unemployed. All are fitted for themselves, for one another, and all to show the praise of the great teacher Himself.
5. The teaching order of God has fit and sufficient resources to meet its requirements, and fulfil its designs. Everything is an educational link to some higher development. The order of God has everything in itself to make it complete. He requires no foreign element. All perfect order precludes the possibility of deficiency, or any goodness outside itself.
II. GOD'S TEACHING IS OUR PATTERN TO FOLLOW. All men require much teaching themselves before they are competent to teach others. Teaching is Divine.
1. God's teaching is our pattern in the kindness of its execution. There is nothing harsh and oppressive in the teachings of God. He allures by promises, and leads on by the cords of tenderness and love; giving us a pattern how to teach those who are under our care and our charge.
2. The teaching of God is one of repeated application. God repeats His calls and applications. If one way and means are not effectual, He tries and uses others.
3. The Divine teaching is one of rule and order. Every period has its work, every work has its laws, and every act its certain and fit results. Constancy is one rule. Attention to small points is another. Earnest action is another. Every power must act its part.
4. The teaching of God is one of gradual advancement. Our wants and capacities, in the order of being, keep pace with each other. When one is small, the other is not great; and as one increases the other advances. God suits His teaching to our wants and powers.
5. God's teaching contains in it hard lessons for us in our present state and condition.
6. God teaches, by suitable means, to accomplish the end He has in view.
III. THE AIM AND END OF DIVINE TEACHING. Wisdom is right in the end in view, and the means used to obtain it. One end is — to teach us self-insufficiency and trust in Him. Another, to teach us the evil of disobedience and sin. Another, to educate our nature in its highest powers, to its highest possible capacity. That we should understand the law of His order, and respect it. To fit us for the precise work intended to be done by us. To lead us to Himself, and to make us fit for all His will and purpose. Conclusion — The obligation on our part which the Divine administration of teaching involves.
Homilist.I. His BEING, as here presented. Elihu points our attention to three great facts concerning this Great Being.
1. He is mighty. "Behold, God exalteth by His power."
2. He is independent. "Who hath enjoined Him His way?" He is amenable to no one beyond Himself.
3. He is righteous. "Who can say, Thou hast wrought iniquity?"
4. He is adorable. "Remember that thou magnify His work, which men behold." Man is here called upon to adore Him in His works, which are visible to all.
5. He is incomprehensible.(1) In His nature. He is the fathomless mystery.(2) Incomprehensible in His duration. "Neither can the number of His years be searched out." Notice —
II. His AGENCY as here presented. His agency both in the mental and the material domains is here referred to.
1. His agency in the mental realm. He is a Teacher. "Who teacheth like Him?" He is an incomparable Teacher.(1) He teaches the best lessons.(2) He teaches the best lessons in the best way.
(a) (b) 2. His agency in the material realm. Four ideas are suggested here concerning His agency in nature. It is — (1) (2) (3) (4) (Homilist.)
(b) 2. His agency in the material realm. Four ideas are suggested here concerning His agency in nature. It is — (1) (2) (3) (4) (Homilist.)
2. His agency in the material realm. Four ideas are suggested here concerning His agency in nature. It is —
(1) (2) (3) (4) (Homilist.)
(2) (3) (4) (Homilist.)
(3) (4) (Homilist.)
God is great, and we know Him not.
1. Our hearts should be filled with awe when we meet to worship Him.
2. That God is great, and we know Him not, should encourage the largest and freest confidence in His ability and willingness to meet and to satisfy all the exigencies of our personal life.
3. It is the infinite greatness of God — a greatness that can never be defined or exhausted by created thought — which alone enables us to accept calmly, and without dread, the gift of immortality.
4. If this is the strength and joy of those who are conscious that through His infinite mercy their sins are forgiven, and they are restored to the light and blessedness of His love, it is full of terror to all with whom He is not at peace, and who are exposed to His eternal condemnation.
(R. W. Dale, D. D. , LL. D.)
(Joseph Parker, D. D.)
I. THE GREATNESS OF GOD INFINITELY SURPASSES OUR KNOWLEDGE OF HIM. "Behold, God is great, and we know Him not." Consider how imperfect our knowledge is — l. Of the Divine nature. We are greatly to seek in the first notion of God, that He is a Spirit; then, that He is a Trinity in Unity.
2. Of the Divine decrees and counsels. We must conjecture uncertainly about His decrees, because we are so distant and so incompetent in all our speculations about the Divine nature.
3. Of the Divine work in creation and providence.
II. USEFUL INFERENCES.
1. What an inestimable treasure the Holy Scriptures ought to be esteemed by us.
2. How reasonable a thing it is for us to love one another in some differences of opinion and thought while we are on this side heaven.
3. How justly the wise and the good mind may be longing after that state where their knowledge of God may be advanced to such unspeakable degrees, suitably both to the nature of God and the capacious nature of our souls.
(Nathanael Resbury, A. M.)
For He maketh small the drops of water.
I. GOD ILLUSTRATES HIS GREATNESS IN DOING SMALL THINGS. Illustrate from the statesman, who can find time to contribute to the literature of his country; the great builder, who cares for minute ornament. Or from God's attention in creation to every detail. Or from the ritualism of the old dispensation, which included the elaborate and minute. It is to reduce God to our littleness, to suppose that He measures all things by our scale. He does not even measure time by our computation. Great and small are terms which have not the same meaning with God as with man. How can anything be great to Him but Himself? He regulates the ripples on the sea of human life, caused by trivial circumstances, as well as the lifting up of the floods, when the angry waves threaten us with shipwreck. God is great, and He is so great that He is gentle; there are no hands so strong, and none so tender. God does great things, but He does them silently. The greatest forces operate without bustle and noise. Gentleness is the perfection of strength.
II. CHRIST, THE MANIFESTED GOD, DOES ALL THINGS BEAUTIFULLY, SMALL AS WELL AS GREAT THINGS. He comes, as all the race come, by birth. "He grew in wisdom and stature." No one but a teacher, "in whom were hid all the treasures of wisdom and knowledge," could have discoursed with such beautiful simplicity on the highest themes, The doctrine of providence tie brings down to the little things of daily life. What a Gospel He gives us in a few words. His conduct to childhood illustrates the singular beauty with which He did everything.
III. THE WAY TO GREATNESS IS TO DO SMALL THINGS. Men who have obtained greatness have begun with the beginning of things. Great men have always been men of detail — great works are done by careful attention to little things. To overlook the importance of small things, is to forget that these give birth to great things. Life, to a great extent, is made up of small things. It is with small things we build up character.
(H. J. Bevis.)
Homilist.I. MAN CANNOT COMPREHEND IT. "God is great, and we know Him not, neither can the number of His years be searched out."
1. Man cannot comprehend His nature. Great in Himself. All His attributes transcend our understanding.
2. Man cannot comprehend His history. "Neither can the number of His years be searched out." In the presence of His greatness —
(1) (2) II. LITTLE THINGS ILLUSTRATE IT. "For He maketh small the drops of water"; or, as some render it, "He draweth up the drops of water." Elihu seems to connect God's greatness with His attention to the drops of water. 1. The greatness of His wisdom is seen in the small. Take the microscope and examine life in its minutest form, and what wonderful skill you discover in the organisation: as much wisdom as the telescope will show you amongst the rolling worlds of space. 2. The greatness of His goodness is seen in the small. 3. The greatness of His taste is seen in the small. Take the wing of the smallest insect, or the smallest grain of ore, and what exquisite forms and what beautiful combinations of colour. 4. The greatness of His power is seen in the small (Homilist.).
(2) II. LITTLE THINGS ILLUSTRATE IT. "For He maketh small the drops of water"; or, as some render it, "He draweth up the drops of water." Elihu seems to connect God's greatness with His attention to the drops of water. 1. The greatness of His wisdom is seen in the small. Take the microscope and examine life in its minutest form, and what wonderful skill you discover in the organisation: as much wisdom as the telescope will show you amongst the rolling worlds of space. 2. The greatness of His goodness is seen in the small. 3. The greatness of His taste is seen in the small. Take the wing of the smallest insect, or the smallest grain of ore, and what exquisite forms and what beautiful combinations of colour. 4. The greatness of His power is seen in the small (Homilist.).
II. LITTLE THINGS ILLUSTRATE IT. "For He maketh small the drops of water"; or, as some render it, "He draweth up the drops of water." Elihu seems to connect God's greatness with His attention to the drops of water.
1. The greatness of His wisdom is seen in the small. Take the microscope and examine life in its minutest form, and what wonderful skill you discover in the organisation: as much wisdom as the telescope will show you amongst the rolling worlds of space.
2. The greatness of His goodness is seen in the small.
3. The greatness of His taste is seen in the small. Take the wing of the smallest insect, or the smallest grain of ore, and what exquisite forms and what beautiful combinations of colour.
4. The greatness of His power is seen in the small