I. CAN WE IN ANY WAY REALISE THE SCENE? We may conceive the bright beings — Gabriel, Raphael, Michael, Uriel "circling the throne," rejoicing each with his hymn of praise, reporting his work of love. These are the "chariots of the Lord"; these are they which "do His commandments"; they have each performed his own work, for the Bible beholds all the work of creation and providence carried on, not by dead laws, not eves by operating living principles — life stands behind all matter, using it as a veil or as a vehicle. "I," might Raphael say, "directed the rolling planets, I stood by the axis of the young firmament, I heard the stars sing together, and I stand in Thy presence to report my obedience, and to bless Thee. And I, might Uriel say, have confirmed the doubting, I have steadied the steps of the straying; I passed by the couch of the dying, and I consoled." "And I," might Gabriel have said, "have prepared the earth for Thy approach; I have winnowed the winds and have diffused the light; and I have put thoughts into the hearts of men; and at Thy command I have broken up solitudes; I have set the solitary in families, and where I have gathered them into companies I have heard their songs to Thee; and I have come into Thy presence to report my obedience and to bless Thee." And then there was seen a shadow, and it fell across the gold of the throne, and while it dropped from the seraph's wing, it spread itself out even over the pavement of light; and when the voice from the central blessedness piercingly inquired, "Whence comest thou?" it was in a tone altogether unlike that of the other angels, the shadow rejoined, "From going to and fro in the earth, and from walking up and down in it." And all this transaction, so suggestively given, I conceive still; I drop the more lofty conceptions of the book — I conceive the sons of God, each with his hymn and his work. I see the merchant who, the balances of trade in his hands, feels how much selfishness has still been, if not the main intention, still present — yet he goes and presents himself before the Lord. "Thou," he says, "hast given all; behold my obedience; behold my contrition; behold me, and bless me." Or the schoolmaster, or the minister, "I also am an angel or a messenger of Thine; my strength is from Thee, the light I bear is a candle kindled by Thee; I bring Thee my obedience, I have wrought for Thee, behold me, and bless me." And then you can conceive one to whom all this is only a fitting subject for caricature, as you see all reality is, all enthusiasm is. Do you not see that which exposes itself most always as the weak side, is ever the strongest side of a character? So the jaunty sneerer comes; some cynical Horace Walpole or sardonic Voltaire, and, "Ah," says he, "I have been looking at all these things, mocking — that is my way, not mending — 'I have been going to and fro in the earth, and walking up and down in it.'"

II. HERE, THEN, WE HAVE NEXT THE SCRIPTURAL IDEA OF SATAN. Of course you will often have heard the passage I have read, spoken of as conveying a poetic description, that it is merely a highly sublime personification. Be that as it may, the doctrine of the text affirms the personality of Satan. The Holy Scriptures sketch the character of the Evil One; but they never permit us to hesitate as to the fact of his personality. He exists, not as an abstract idea, not as a blind force, not either as a mere quality, or the absence or negation of qualities in bodies or in persons. Elevate your conceptions to what is the ground of personality, what constitutes its difference from a mere thing. Personality is consciousness; it consciously works out its own character, and its powers are all collected and resolved in will. Now Scripture teaches us that such a being there is, immediately evil, and living only in and for evil. He is not merely a necessity in things; at any rate this is not the account of his origin; and it would be impossible to believe this without impeaching the infinite character, the unity, and goodness of God. Satan is positive, personal, although not absolute, evil. The response of the Evil One to his Almighty Questioner distinctly expresses —

1. Indifference. Indeed, the attributes of his personality are riveted and closely interlocked together; the one emanates from the other, "going to and fro in the earth, and walking up and down in it." This is the end, the passionless end of Ms character — indifference, the absence of all reality, contempt for all enthusiasm, contempt for all sentiment, studious repression of all that might be divine instinct, or delight in the works of the great God — such is Satan. What Satan is, you may detect in many a character, in many an essay, in which you are reminded how Satan comes among people still, "going to and fro in the earth, and walking up and down in it." See a man who has lost his sense of wonder, who boasts that nothing can take him by surprise, who has been living so fast you cannot overtake him by any sentiments or ideas that are noble — not the delicacy of a flower, not the calm, upheaving grandeur of the mountain, no holy life, no noble book, no spectacle of a stirring and absorbing passion; he goes to and fro in the earth, and sees nothing; his eyeglass sees us much as he sees. Look at that hard man who prides himself on seeing what men are, and using them; priding himself, too, that nobody ever did know him, that nobody ever did read him — he is "going to and fro in the earth, and walking up and down in it." Or the selfish manufacturer or merchant, who simply wrought for his own gains, like a buccaneer or Choctaw, who has prowled over society to find among men cogs for his machine, bricks for his mill, and to whom men anywhere are only as so many stones in the wall. And just as all these are manifestations of personality, so I conceive a vast and extended personality in that amazing conscienceless being, who seems to wrap this world round like a cold and dreadful mist, or withering blight and shade — Satan.

2. There is another attribute, although, certainly, the first is very greatly the result of this second — it is Unbelief. In the instance before us it assumes a shape we often notice now, manifests itself in disbelief in man. "Doth Job serve God for nought?" This, then, is a marked attribute of Satan — disbelief in God too; for to believe in God is not merely to apprehend His being and His absolute power.

3. Another characteristic is brought out as an attribute of Satan in this singular and ancient scene — Cruelty. I cannot but notice how most assuredly there is involved in it the immediate connection of Satan with, and his influence over, material interests and things; lightning and storm, disease and death, are shown here to be certainly related to him. It seems to me eminently reasonable, that in Scripture the universe is represented as governed by life. I know I shall be told of "forces" and "laws," and I reply, I have looked at these things, and attempted a little to apprehend these things, and I believe in them. In any case, as we cannot account for the benevolent and general scheme of nature without one blessed and infinite over-ruling Presence, so it seems impossible to conceive the strangely ruptured condition of things without referring them back to some central agency of evil and sin.

4. Another characteristic feature brought out in the text is Limitation. While evil and Satan exist, they are conditioned by the sovereignty of God; God rules over evil in all its personalities and forms. Satan and the angels alike come into the presence of God. The faith of our fathers, indeed, was, that the devil was on the earth, having great power. It would provoke a smile on some lips to think of the real way in which they were wont to wrestle with the devil. I hear of nobody who places much faith in his power to injure us; we never pray as if he were by us in terrible might. Coldly our prayers ascend to God, as if He were not; and for the great Adversary, it is as if he were really dead. How different was Luther and his great foe, Duke George, for instance. "All the Duke Georges in the universe," said he, "are not equal to a single devil, and I do not fear the devil." The mighty-hearted Luther kept the battle heating in a constant tempest. You have read and know well his Table Talk, his life — that invisible world, how present to him! With Luther it was, then, evidently no sham fight, but a fearful hand-to-hand conflict; and all his praying and speaking most evidently went upon the principle, not only of a real belief in the power of darkness, but of his power also, by hearty prayer and faith in Christ, to rout and scatter it. And I, why do I venture to set before you this doctrine, as I believe it is, of Holy Scripture? Very greatly because I feel that we live in an age which is dangerously loosening its hold of great spiritual personalities. I cannot, indeed, form a very clear conception of attributes, excepting as they are embodied in persons. I can speak of theft, and I can define theft, but I cannot separate it from the action of a person; and I can speak of holiness, and define holiness, but it is nothing to me unless it is embodied in a person. We are in great danger of using fine-sounding epithets about God, and even about man, and losing the sense of personal relation. So to many who even profess and call themselves Christians, God is the sum total of the forces of the universe, the soul is a mode of matter, and Satan is a term for the empirical, partial, and evil drift of things, which in the course of ages may possibly sink into the tidal force of good, and so cease to be the necessity it looks at present. Manifestly the whole consequence of such negations is to annihilate responsibility, and to destroy the cheerful radiant freedom of the human soul everywhere. The personality of Satan stands over against the personality of God; limited, indeed, only permitted, and doomed by His sovereignty. Strangely, indeed, must Scripture have surrendered its intention, if its purpose is not to produce in us hatred and fear towards some tremendous ubiquitous person constantly seeking to have power over us — a malignant will, a power and an element in the universe, in the world, in the human heart — a power not of God, not good, adverse and hateful to God and goodness.

(E. P. Hood.)

I. THAT HE HAS A PERSONAL EXISTENCE. Acting as a person, he "goes to and fro in the earth."

1. The personality of his existence is suggested by reason.(1) As there are existences gradually sinking beneath man down to nothing, so there may be intelligent beings existing above man, up to the highest point of creatureship.(2) As men have fallen and become rebels against God, there is nothing improbable in the supposition that there are beings above man who have done the same.(3) As the fallen amongst men become the tempters of others, and this in proportion to their depravity and power, it is very probable that amongst the fallen ones above us there are leaders in wickedness. Because of this natural probability, almost all peoples in all lands have believed in an arch-fiend, a malignant "god of this world."

2. The personality of his existence is confirmed by human history. It is almost impossible to account for the absurdities which men entertain, and the enormities which they perpetrate, without going up to some foul spirit who blinds the eyes and flames the passions of men.

3. The personality of his existence is declared in the Bible (Matthew 4:3; John 8:44; Acts 26:18; Ephesians 6:12; 1 Thessalonians 3:5; 2 Peter 2:4; Jude 1:6; Revelation 12:10, etc.). He is called by different names, Satan, Devil, Old Serpent, Prince of the Power of the Air, Beelzebub, Dragon, etc.

II. HE IS AN INTRUDER INTO THE SACRED (1 Kings 22:19-23; Matthew 4:3). Wherever the sons of the Almighty assemble, Satan is amongst them; he is there to bias the intellect, and to pollute the feelings.

III. HE IS AMENABLE TO THE ETERNAL. Jehovah asks him concerning his movements, and concerning his opinions.

IV. HE IS A VAGRANT IN THE UNIVERSE. Going to and fro implies —

1. Homelessness.

2. Zealousness.

V. HE IS A SLANDERER OF THE GOOD. He slanders man to God, and he slanders God to man. He is diabolus, breaking the harmony of God's moral universe by slander.

VI. HE IS A SLAVE OF THE INFINITE. He can only act by permission. God uses him as His instrument.

(Homilist.)

(E. Monte.)

2. We may note here the wonderful diligence of Satan.

3. That Satan is confined in his business to the earth.

(J. Caryl.)

(Henry Smith.)

(T. De Witt Talmage.)

1. Because he tempteth all men.

2. Because he tempteth all to sin; and

3. Because he tempteth by all means.What doth he compass? "The earth." This is the devil's pilgrimage, from one end of the earth to the other, and then back again; like a wandering merchant which seeketh his traffic where he can speed cheapest. First of all creatures, Satan compasseth men; he compasseth all men, and he compasseth good men. If then the devil be such a busy-body, which meddleth in every man's matter, let us remember what the wise man saith, "A busy-body is hated"; the devil is to be hated because he is a busy-body. As the serpent compasseth, so doth his seed; and therefore Solomon calls the ways of the wicked crooked ways.

(H. Smith.)

A three-fold estimate of a good man's character: —

I. JOB'S CHARACTER AS ESTIMATED BY GOD. God regarded the character of Job. He estimated Job as "perfect." Every part of his character contained the germ of completeness. He estimated Job as "upright." His life was parallel with the commandments of heaven, and the precepts of truth. Job recognised carefully his domestic responsibilities. This perfection is alleged of human nature, "an upright man." Note the blessedness of this character.(1) Divine protection. A hedge about him.(2) Business prosperity. "Substance increased in the land."

II. JOB'S CHARACTER ESTIMATED BY SATAN. The Satanic test of character must he viewed in a two-fold aspect.(1) As a subtle scheme to secure Job's ruin.(2) As a merciful messenger permitted by God to enhance the worth of Job's life. The test was severe, but limited. He estimates that Job's character was superficial, that underneath his garb of goodness there was a smouldering impiety, which only required outward circumstances to develop it into obstinate rebellion.

III. JOB'S CHARACTER ESTIMATED BY HIMSELF.

1. He designates himself "vile." True, his sorrows may have had a depressing effect upon him, and continued suffering have brought him under the influence of gloomy views. Perhaps he had circumstances as an index of his heart life, thinking that his trials were the infliction of wrath, rather than the chidings of love. However, it is evident that reverent humility was a great element in his piety. He had such lofty conceptions of God, His purity and justice, that, in remembrance of such an ideal of life, his own paled into absolute imperfection.

2. Job calls attention to his vileness. — "Behold!" This is somewhat unusual, as people try to conceal the miserable rottenness of their lives, either by a mock modesty or daring pretension.

3. Job takes the blame of his vileness — "I am vile." He does not make his assumed pollution the result of original depravity; he does not attribute it to the despotism of circumstances, to the evil tendency of education, and the impurity of society. No; without palliation or excuse, he renders himself culpable. Ought we not to be shamed into honesty by the plain, bold confession of this good man? Job could afford to consider himself vile, when God thought him perfect.

(Joseph S. Exell, M. A.)

(a)By election.

(b)They are God's servants by the right of purchase.(3) My servant, by way of covenant. Then again, we may further understand this, and all suchlike expressions: When God saith My servant, He doth as it were glory in His servant. God speaks of him as of His treasure; as a man doth of that which he glorieth in.

2. It is a man's honour to be God's servant, and God thinks Himself honoured by the service of man. When God speaks of His people by name, it noteth two things in Scripture.(1) A special care that God hath over them.(2) A special love that God hath to them (John 10:3).

3. That God doth take care of His elect children and servants in a special manner above all other men in the world.

(J. Caryl.)

II. WE OUGHT NOT TO SET UP OUR REST IN LOW DEGREES OF GRACE; OR CONTENT OURSELVES TO BE LIKE OTHERS IN GRACE. Then see the character that God giveth of Job, A perfect and upright man, one that feareth God and escheweth evil.

1. God hath a perfect character of every soul. He knoweth fully and clearly what the tempers of your hearts and spirits are.

2. God will give to every man a testimony according to his utmost worth. God will not conceal any of your graces, or obscure your goodness, He will make it known to the world to the full, what you are. It is good for us to have our letters testimonial from God, to have our letters commendatory from heaven. It is not what a man saith in his own heart, what he flattereth himself: it is not what your neighbours or others flatter you, and say of you, but what God saith of you, what testimony He giveth of you.

(J. Caryl.)

( C. H. Spurgeon.)

I. IN WHAT SENSE MAY SATAN BE SAID TO CONSIDER THE PEOPLE OF GOD? Certainly not in the usual Biblical meaning of the term "consider." O Lord, consider my trouble. Consider my meditation. Blessed is he that considereth the poor." Such consideration implies goodwill and a careful inspection of the object of benevolence with regard to a wise distribution of favour. In that sense Satan never considers any. If he has any benevolence, it must be towards himself; but all his considerations of other creatures are of the most malevolent kind. No meteoric flash of good flits across the black midnight of his soul. Nor does he consider us as we are told to consider the works of God, that is, in order to derive instruction as to God's wisdom and love and kindness. He does not honour God by what he sees in His works, or in His people.

1. The consideration which Satan pays to God's saints is upon this wise. He regards them with wonder, when he considers the difference between them and himself. A traitor, when he knows the thorough villainy and the blackness of his own heart, cannot help being astounded when he is forced to believe another man to be faithful. What grace is it which keeps these? I was a vessel of gold, and yet I was broken; these are earthen vessels, but I cannot break them! It may be that he also wonders at their happiness. He feels within himself a seething sea of misery. He admires and hates the peace which reigns in the believer's soul.

2. Do you not think that he considers them to detect, if possible, any flaw and fault in them, by way of solace to himself? He considers our sinful flesh, and makes it one of the books in which he diligently reads. One of the fairest prospects, I doubt not, which the devil's eye ever rests upon is the inconsistency and the impurity which he can discover in the true child of God. In this respect he had very little to consider in God's true servant, Job.

3. We doubt not that he views the Lord's people, and especially the more eminent and excellent among them, as the great barriers to the progress of his kingdom; and just as the engineer, endeavouring to make a railway, keeps his eye very much fixed upon the hills and rivers, and especially upon the great mountain through which it will take years laboriously to bore a tunnel, so Satan, in looking upon his various plans to carry on his dominion in the world, considers most such men as Job. He is sure to consider God's servant, if there be "none like him," if he stand out distinct and separate from his fellows. Those of us who are called to the work of the ministry must expect from our position to be the special objects of his consideration. If you are more generous than other saints, if you live nearer to God than others, as the birds peck most at the ripest fruit, so may you expect Satan to be most busy against you. Who cares to contend for a province covered with stones and barren rocks, and ice bound by frozen seas? But in all times there is sure to be a contention after the fat valleys where the wheat-sheaves are plenteous, and where the husbandman's toil is well requited, and thus, for you who honour God most, Satan will struggle very sternly. He wants to pluck God's jewels from His crown, if he can, and take the Redeemer's precious stones even from the breastplate itself.

4. It needs not much wisdom to discern that the great object of Satan in considering God's people is to do them injury. Where he cannot destroy, there is no doubt that Satan's object is to worry. He does not like to see God's people happy.

5. Moreover, if Satan cannot destroy a Christian, how often has he spoilt his usefulness! How is it that God permits this constant and malevolent consideration of His people by the evil one? One answer, doubtless, is, that God knows what is for His own glory, and that He giveth no account of His matters; that, having permitted free agency, and having allowed, for some mysterious reason, the existence of evil, it does not seem agreeable with His having done so to destroy Satan; but He gives him power, that it may be a fair hand-to-hand fight between sin and holiness, between grace and craftiness. Besides, be it remembered, that incidentally the temptations of Satan are of service to the people of God. An experimental divine remarks, that there is no temptation in the world which is so bad as not being tempted at all; for to be tempted will tend to keep us awake — whereas, being without temptation, flesh and blood are weak: and though the spirit may be willing, yet we may be found falling into slumber. Children do not run away from their father's side when big dogs bark at them.

II. WHAT IS IT THAT SATAN CONSIDERS WITH A VIEW TO THE INJURY OF GOD'S PEOPLE? It cannot be said of him as of God, that he knoweth us altogether; but since he has been now nearly six thousand years dealing with poor fallen humanity, he must have acquired a very vast experience in that time, and having been all over the earth, and having tempted the highest and the lowest, he must know exceedingly well what the springs of human action are, and how to play upon them.

1. Satan watches and considers, first of all, our peculiar infirmities. He looks us up and down, just as I have seen a horse dealer do with a horse; and soon finds out wherein we are faulty. Satan knows how to look at us and reckon us up from heel to head, so that he will say of this man, "His infirmity is lust," or of that other, "He hath a quick temper," or of this other, "He is proud," or of that other, "He is slothful."

2. He takes care also to consider our frames and states of mind. If the devil would attack us when our minds are in certain moods, we should be more than a match for him: he knows this, and shuns the encounter. Some men are more ready for temptation when they are distressed and desponding; the fiend will then assail them. Others will be more liable to take fire when they are jubilant and full of joy; then will he strike his spark into the tinder. As the worker in metals knows that one metal is to be worked at such a heat, and another at a different temperature; as those who have to deal with chemicals know that at a certain heat one fluid will boil, while another reaches the boiling point much earlier, so Satan knows exactly the temperature at which to work us to his purpose. Small pots boil directly they are put on the fire, and so little men of quick temper are soon in a passion; larger vessels require more time and coal before they will boil, but when they do boil, it is a boil indeed, not soon forgotten or abated.

3. He also takes care to consider our position among men. There are a few persons who are most easily tempted when they are alone — they are the subjects then of great heaviness of mind, and they may be driven to most awful crimes; perhaps the most of us are more liable to sin when we are in company. In some company I never should be led into sin; into another society I could scarcely venture.

4. How, too, will he consider our condition in the world! He looks at one man, and says, "That man has property — it is of no use my trying such-and-such arts with him; but here is another man who is very poor, I will catch him in that net."

5. Satan, when he makes his investigations, notices all the objects of our affection. I doubt not, when he went round Job's house, he observed it as carefully as thieves do a jeweller's premises when they mean to break into them. So, when the devil went round, jotting down in his mind all Job's position, he thought to himself, "There are the camels and the oxen, the asses and the servants, — yes, I can use all these very admirably." "Then," he thought, "there are the three daughters! There are the ten sons, and they go feasting — I shall know where to catch them, and if I can just blow the house down when they are feasting, that will afflict the father's mind the more severely, for he will say, 'Oh, that they had died when they had been praying, rather than when they had been feasting and drinking wine.' I will put down, too, in the inventory," says the devil, "his wife — I dare say I shall want her," and accordingly it came to that. You have a child, and Satan knows that you idolise it. "Ah," says he, "there is a place for my wounding him."

III. Satan considered, but THERE WAS A HIGHER CONSIDERATION WHICH OVERRODE. HIS CONSIDERATION. In times of war, the sappers and miners of one party will make a mine, and it is a very common counteractive for the sappers and miners of the other party to countermine by undermining the first mine. This is just what God does with Satan. Satan is mining, and he thinks to light the fusee and to blow up God's building, but all the while God is undermining him, and tie blows up Satan's mine before he can do any mischief. Subtlety is not wisdom. All the while that Satan was tempting Job he little knew that he was answering God's purpose, for God was looking on and considering the whole of it, and holding the enemy as a man holds a horse by its bridle.

1. The Lord had considered exactly how far He would let Satan go.

2. Did not the Lord also consider how He should sustain His servant under the trial? You do not know how blessedly our God poured the secret oil upon Jacob's fire of grace, while the devil was throwing buckets of water on it.

3. In the next place, the Lord considered how to sanctify Job by this trial. Job was a much better man at the end of the story than he was at the beginning. Foolish devil! he is piling up a pedestal on which God will set His servant Job, that he may be looked upon with wonder by all ages.

4. Job's afflictions and Job's patience have been a lasting blessing to the Church of God, and they have inflicted incredible disgrace upon Satan.

( C. H. Spurgeon.)

     5714   men

Job 1:6-7

     5267   control

Job 1:6-12

     5202   accusation, false
     5828   danger

Job 1:7-9

     8730   enemies, of believers

Sorrow that Worships
'Naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away; blessed be the name of the Lord.'--JOB i. 21. This book of Job wrestles with the problem of the meaning of the mystery of sorrow. Whether history or a parable, its worth is the same, as tortured hearts have felt for countless centuries, and will feel to the end. Perhaps no picture that was ever painted is grander and more touching than that of the man of Uz, in the antique wealth …
Alexander Maclaren—Expositions of Holy Scripture

Satan Considering the Saints
Up there, beyond the clouds, where no human eye could see, there was a scene enacted which augured no good to Job's prosperity. The spirit of evil stood face to face with the infinite Spirit of all good. An extraordinary conversation took place between these two beings. When called to account for his doings, the evil one boasted that he had gone to and fro throughout the earth, insinuating that he had met with no hindrance to his will, and found no one to oppose his freely moving and acting at his …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 11: 1865

Whether all Men Equally are Required to have Explicit Faith
Whether all Men Equally are required to have Explicit Faith We proceed to the sixth article thus: 1. It seems that all men equally are required to have explicit faith. For it is clear from the precepts of charity that all men are required to believe such things as are necessary for salvation, and it was said in the preceding article that explicit belief in some matters is necessary for salvation. It follows that all men equally are required to have explicit faith. 2. Again, no one should be examined …
Aquinas—Nature and Grace

Marriage, I Say, is a Good, and May Be...
24. Marriage, I say, is a good, and may be, by sound reason, defended against all calumnies. But with the marriage of the holy fathers, I inquire not what marriage, but what continence, is on a level: or rather not marriage with marriage; for it is an equal gift in all cases given to the mortal nature of men; but men who use marriage, forasmuch as I find not, to compare with other men who used marriage in a far other spirit, we must require what continent persons admit of being compared with those …
St. Augustine—On the Good of Marriage

Whether all are Equally Bound to have Explicit Faith?
Objection 1: It would seem that all are equally bound to have explicit faith. For all are bound to those things which are necessary for salvation, as is evidenced by the precepts of charity. Now it is necessary for salvation that certain things should be believed explicitly. Therefore all are equally bound to have explicit faith. Objection 2: Further, no one should be put to test in matters that he is not bound to believe. But simple reasons are sometimes tested in reference to the slightest articles …
Saint Thomas Aquinas—Summa Theologica

Whether Hypocrisy is Always a Mortal Sin?
Objection 1: It seems that hypocrisy is always a mortal sin. For Jerome says on Is. 16:14: "Of the two evils it is less to sin openly than to simulate holiness": and a gloss on Job 1:21 [*St. Augustine on Ps. 63:7], "As it hath pleased the Lord," etc., says that "pretended justice is no justice, but a twofold sin": and again a gloss on Lam. 4:6, "The iniquity . . . of my people is made greater than the sin of Sodom," says: "He deplores the sins of the soul that falls into hypocrisy, which is a greater …
Saint Thomas Aquinas—Summa Theologica

Whether all the Angels who are Sent, Assist?
Objection 1: It would seem that the angels who are sent also assist. For Gregory says (Hom. xxxiv in Evang.): "So the angels are sent, and assist; for, though the angelic spirit is limited, yet the supreme Spirit, God, is not limited." Objection 2: Further, the angel was sent to administer to Tobias. Yet he said, "I am the angel Raphael, one of the seven who stand before the Lord" (Tob. 12:15). Therefore the angels who are sent, assist. Objection 3: Further, every holy angel is nearer to God than …
Saint Thomas Aquinas—Summa Theologica

Whether Sacrifice Should be Offered to God Alone?
Objection 1: It would seem that sacrifice should not be offered to the most high God alone. Since sacrifice ought to be offered to God, it would seem that it ought to be offered to all such as are partakers of the Godhead. Now holy men are made "partakers of the Divine nature," according to 2 Pet. 1:4; wherefore of them is it written (Ps. 81:6): "I have said, You are gods": and angels too are called "sons of God," according to Job 1:6. Thus sacrifice should be offered to all these. Objection 2: Further, …
Saint Thomas Aquinas—Summa Theologica

Whether the Gifts Differ from the virtues?
Objection 1: It would seem that the gifts do not differ from the virtues. For Gregory commenting on Job 1:2, "There were born to him seven sons," says (Moral. i, 12): "Seven sons were born to us, when through the conception of heavenly thought, the seven virtues of the Holy Ghost take birth in us": and he quotes the words of Is. 11:2,3: "And the Spirit . . . of understanding . . . shall rest upon him," etc. where the seven gifts of the Holy Ghost are enumerated. Therefore the seven gifts of the Holy …
Saint Thomas Aquinas—Summa Theologica

Epistle Xl. To Mauricius Augustus.
To Mauricius Augustus. Gregory to Mauricius, &c. The Piety of my Lords in their most serene commands, while set on refuting me on certain matters, in sparing me has by no means spared me. For by the use therein of the term simplicity they politely call me silly. It is true indeed that in Holy Scripture, when simplicity is spoken of in a good sense, it is often carefully associated with prudence and uprightness. Hence it is written of the blessed Job, The man was simple and upright (Job i. 1). …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

St. Peter of Alcantara Comforts the Saint. Great Temptations and Interior Trials.
1. When I saw that I was able to do little or nothing towards avoiding these great impetuosities, I began also to be afraid of them, because I could not understand how this pain and joy could subsist together. I knew it was possible enough for bodily pain and spiritual joy to dwell together; but the coexistence of a spiritual pain so excessive as this, and of joy so deep, troubled my understanding. Still, I tried to continue my resistance; but I was so little able, that I was now and then wearied. …
Teresa of Avila—The Life of St. Teresa of Jesus

The Writings of Israel's Philosophers
[Sidenote: Discussions the problem of evil] An intense interest in man led certain of Israel's sages in time to devote their attention to more general philosophical problems, such as the moral order of the universe. In the earlier proverbs, prophetic histories, and laws, the doctrine that sin was always punished by suffering or misfortune, and conversely that calamity and misfortune were sure evidence of the guilt of the one affected, had been reiterated until it had become a dogma. In nine out …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Our Attitude Toward his Sovereignty
"Even so, Father: for so it seemed good in Thy sight" (Matt. 11:26). In the present chapter we shall consider, somewhat briefly, the practical application to ourselves of the great truth which we have pondered in its various ramifications in earlier pages. In chapter twelve we shall deal more in detail with the value of this doctrine but here we would confine ourselves to a definition of what ought to be our attitude toward the Sovereignty of God. Every truth that is revealed to us in God's Word …
Arthur W. Pink—The Sovereignty of God

From the Latin Translation of Cassiodorus.
[3712] I.--Comments [3713] On the First Epistle of Peter. Chap. i. 3. "Blessed be the God and Father of our Lord Jesus Christ, who by His great mercy hath regenerated us." For if God generated us of matter, He afterwards, by progress in life, regenerated us. "The Father of our Lord, by the resurrection of Jesus Christ:" who, according to your faith, rises again in us; as, on the other hand, He dies in us, through the operation of our unbelief. For He said again, that the soul never returns a second …
Clement of Alexandria—Who is the Rich Man that Shall Be Saved?

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

Scriptural Types.
1. The material world is full of analogies adapted to the illustration of spiritual things. No teacher ever drew from this inexhaustible storehouse such a rich variety of examples as our Saviour. His disciples are the salt of the earth, the light of the world, and a city set on a hill. From the ravens which God feeds and the lilies which God clothes, he teaches the unreasonableness of worldly anxiety. The kingdom of heaven is like seed sown in different soils, like a field of wheat and tares …
E. P. Barrows—Companion to the Bible

Of his Cross what Shall I Speak, what Say? this Extremest Kind of Death...
9. Of His cross what shall I speak, what say? This extremest kind of death He chose, that not any kind of death might make His Martyrs afraid. The doctrine He shewed in His life as Man, the example of patience He demonstrated in His Cross. There, you have the work, that He was crucified; example of the work, the Cross; reward of the work, Resurrection. He shewed us in the Cross what we ought to endure, He shewed in the Resurrection what we have to hope. Just like a consummate task-master in the matches …
St. Augustine—On the Creeds

The Redeemer's Return is Necessitated by the Present Exaltation of Satan.
One of the greatest mysteries in all God's creation is the Devil. For any reliable information concerning him we are shut up to the Holy Scriptures. It is in God's Word alone that we can learn anything about his origin, his personality, his fall, his sphere of operations, and his approaching doom. One thing which is there taught us about the great Adversary of God and man, and which observation and experience fully confirms, is, that he is a being possessing mighty power. It would appear, from a …
Arthur W. Pink—The Redeemer's Return

Grace Before Meat.
O most gracious God, and loving Father, who feedest all creatures living, which depend upon thy divine providence, we beseech thee, sanctify these creatures, which thou hast ordained for us; give them virtue to nourish our bodies in life and health; and give us grace to receive them soberly and thankfully, as from thy hands; that so, in the strength of these and thy other blessings, we may walk in the uprightness of our hearts, before thy face, this day, and all the days of our lives, through Jesus …
Lewis Bayly—The Practice of Piety

Heb. 4:14 Our Profession
"Seeing then that we have a great High Priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession."--Heb. 4:14. A CAREFUL reader of the Epistle to the Hebrews can hardly fail to observe that the words "let us" are found no less than four times in the fourth chapter. In the first verse you will read, "let us fear,"--in the eleventh verse, "let us labour,"--in the fourteenth verse, "let us hold fast,"--and in the sixteenth verse, "let us come boldly to the throne …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Jesus Tempted in the Wilderness.
^A Matt. IV. 1-11; ^B Mark I. 12, 13; ^C Luke IV. 1-13. ^c 1 And Jesus, full of the Holy Spirit, returned from the Jordan, ^b 12 And straightway the Spirit driveth him forth ^c and ^a 1 Then [Just after his baptism, with the glow of the descended Spirit still upon him, and the commending voice of the Father still ringing in his ears, Jesus is rushed into the suffering of temptation. Thus abrupt and violent are the changes of life. The spiritually exalted may expect these sharp contrasts. After being …
J. W. McGarvey—The Four-Fold Gospel

Use to be Made of the Doctrine of Providence.
Sections. 1. Summary of the doctrine of Divine Providence. 1. It embraces the future and the past. 2. It works by means, without means, and against means. 3. Mankind, and particularly the Church, the object of special care. 4. The mode of administration usually secret, but always just. This last point more fully considered. 2. The profane denial that the world is governed by the secret counsel of God, refuted by passages of Scripture. Salutary counsel. 3. This doctrine, as to the secret counsel of …
John Calvin—The Institutes of the Christian Religion