I. THE TERRIBLE TORMENTS OF THE WICKED. (Vers. 20-24.)
1. Lifelong pain. Notwithstanding all appearances of ease and prosperity, the bad man only suffers. The sword seems ever suspended above the tyrant's head. The serpent is ever busy with the tooth of remorse at his heart.
2. Dread fancies throng through every sound into his imagination; he is ever in terror of some sudden doom. He sees a darkness coming upon him from which there is no possibility of escape. In the glance of dread fancy he sees himself already singled out for the fatal sword-stroke. The gaunt shape of famine seems to haunt his steps; from his soft couch and splendid table he looks out into a dark scene, and realizes it as present; he is overcome by anguish and trouble, as a king is borne down amidst the turmoil of battle. Thus conscience makes the guilty man a coward, and the "native hue of resolution is sicklied o'er with the pale cast of thought." "A guilty conscience! I ask no other hell."
II. THE CAUSE OF HIS SUFFERINGS. (Vers. 25-28.)
1. Rebellion against God. This is presented under the powerful figure of a warrior, rushing against his foe, on the field, in headstrong fury. Self-will, leading to contempt of the moral order of God, and this to violent resistance to all moral restraint; here is the genesis and development of sin. See the history of Pharaoh.
2. His selfish life. He lives in luxury, pampering his body till he becomes a gross mass of flesh, full of carnal appetite. In his unsocial ambition and greed he has laid waste flourishing cities rich in men, that he may abide in them alone, as if he could not find place enough for the dwelling of his body and preferred to live alone amidst wide desolation, rather than peacefully among a multitude of the happy. So in Isaiah 5:8, "Woe to them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth!" "He enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people" (Habakkuk 2:5). "He builds a town with blood, and lays its foundations in iniquity "(Habakkuk 2:12). The picture is one of grasping, insatiable greed and covetousness, which shut a man out from the sympathy of his fellows. Some, however, take ver. 28 as referring further to an act of disobedience in fixing his dwelling among ruins, cursed by God and forbidden to future habitation.
III. THE INSTABILITY OF THE WICKED. (Vers. 29-33.) His hopes are disappointed, riches elude him, his accumulations melt away. Unlike the heavy harvest of the waving corn, he is rather like the tree whose roots do not sink deeply into the earth (ver. 29), so that every outward misfortune becomes in extreme source of danger - all his blossoms and fruits are cast away before the time of gathering! Then, again, the figure of darkness returns, which he only escapes, to fall into the glowing breath of God's anger, which blasts everything that is green and fair in his prospects.
IV. THE VANITY AND FOLLY OF THE WICKED. (Vers. 34, 35.) He begins by trusting in vanity, in what is baseless, such as all absence of moral principle; and vanity, according to the moral constitution of the world, must be the end of his schemes. The time of ripeness and harvest must be that of destruction; or like the blossoms of the olive in certain years, which fall off without fruit being formed, his plans never come to maturity. The "brood" of the wicked man is unfruitful; the fire devours his tent. Or like the woman who has falsely conceived, and remains long in deception, but at last perceives with grief the nothingness of her hopes, so with the wicked man (comp. Isaiah 7:14-17; Isaiah 33:11). LESSONS.
1. Goodness alone has substance, vitality, endurance, fruitfulness.
2. Evil is emptiness; it carries with it self-delusion; its end is disappointment and failure. - J.
He wandereth abroad for bread, saying, Where is it?
There are certain things which if men want they will have. I have heard say that in the old bread riots, when men were actually starving for bread, no word had such a terrible threatening and alarming power about it as the word "Bread," when shouted by a starving crowd. I have read a description by one who once heard this cry. He said he had been startled at night by a cry of "Fire!" but when he heard the cry of "Bread! Bread!" from those who were hungry, it seemed to cut him like a sword. Whatever bread had been in his possession he must at once have handed it out.
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1. Eliphaz reproves Job for impiety in justifying himself17. He proves by tradition the restlessness of wicked menDictionary of Bible Themes
Job 15:20-35 6024 sin, effects of
Job 15:27-28
5508 ruins
5858 fat
Library
July 26 Evening
Give thanks at the remembrance of his holiness.--PSA. 97:12. The heavens are not clean in his sight. How much more abominable and filthy is man, which drinketh iniquity like water?--Yea, the stars are not pure in his sight. How much less man, that is a worm? Who is like unto thee, O Lord, among the gods? who is like thee, glorious in holiness?--Holy, holy, holy, is the Lord of hosts. As he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; …
Anonymous—Daily Light on the Daily PathRestraining Prayer: is it Sin?
"Thou restrainest prayer before God."--JOB xv. 4. "What profit should we have, if we pray unto Him?"--JOB xxi. 15. "God forbid that I should sin against the Lord in ceasing to pray for you."--1 SAM. xii. 23. "Neither will I be with you any more, except ye destroy the accursed from among you."--JOSH. vii. 12. Any deep quickening of the spiritual life of the Church will always be accompanied by a deeper sense of sin. This will not begin with theology; that can only give expression to what God works …
Andrew Murray—The Ministry of Intercession
Of Meditation Upon the Hidden Judgments of God, that we May not be Lifted up Because of Our Well-Doing
Thou sendest forth Thy judgments against me, O Lord, and shakest all my bones with fear and trembling, and my soul trembleth exceedingly. I stand astonished, and remember that the heavens are not clean in thy sight.(1) If Thou chargest Thine angels with folly, and didst spare them not, how shall it be unto me? Stars have fallen from heaven, and what shall I dare who am but dust? They whose works seemed to be praiseworthy, fell into the lowest depths, and they who did eat Angels' food, them have …
Thomas A Kempis—Imitation of Christ
All are Sinners.
Some time ago we overheard from a person who should have known better, remarks something like these: "I wonder how sinners are saved in the Lutheran Church?" "I do not hear of any being converted in the Lutheran Church," and such like. These words called to mind similar sentiments that we heard expressed long ago. More than once was the remark made in our hearing that in certain churches sinners were saved, because converted and sanctified, while it was at least doubtful whether any one could find …
G. H. Gerberding—The Way of Salvation in the Lutheran Church
Whether Six Daughters are Fittingly Assigned to Anger?
Objection 1: It would seem that six daughters are unfittingly assigned to anger, namely "quarreling, swelling of the mind, contumely, clamor, indignation and blasphemy." For blasphemy is reckoned by Isidore [*QQ. in Deut., qu. xvi] to be a daughter of pride. Therefore it should not be accounted a daughter of anger. Objection 2: Further, hatred is born of anger, as Augustine says in his rule (Ep. ccxi). Therefore it should be placed among the daughters of anger. Objection 3: Further, "a swollen mind" …
Saint Thomas Aquinas—Summa Theologica
Meditations to Stir us up to Morning Prayer.
1. If, when thou art about to pray, Satan shall suggest that thy prayers are too long, and that therefore it were better either to omit prayers, or else to cut them shorter, meditate that prayer is thy spiritual sacrifice, wherewith God is well pleased (Heb. xiii. 15, 16;) and therefore it is so displeasing to the devil, and so irksome to the flesh. Bend therefore thy affections (will they, nill they) to so holy an exercise; assuring thyself, that it doth by so much the more please God, by how much …
Lewis Bayly—The Practice of Piety
Whether Pride is the Most Grievous of Sins?
Objection 1: It would seem that pride is not the most grievous of sins. For the more difficult a sin is to avoid, the less grievous it would seem to be. Now pride is most difficult to avoid; for Augustine says in his Rule (Ep. ccxi), "Other sins find their vent in the accomplishment of evil deeds, whereas pride lies in wait for good deeds to destroy them." Therefore pride is not the most grievous of sins. Objection 2: Further, "The greater evil is opposed to the greater good," as the Philosopher …
Saint Thomas Aquinas—Summa Theologica
Moral Depravity.
VIII. Let us consider the proper method of accounting for the universal and total moral depravity of the unregenerate moral agents of our race. In the discussion of this subject, I will-- 1. Endeavor to show how it is not to be accounted for. In examining this part of the subject, it is necessary to have distinctly in view that which constitutes moral depravity. All the error that has existed upon this subject, has been founded in false assumptions in regard to the nature or essence of moral depravity. …
Charles Grandison Finney—Systematic Theology
The Redeemer's Return is Necessitated by the Lamentation of all Creation.
The effects of the Fall have been far-reaching--"By one man sin entered the world"(Rom. 5:12). Not only was the entire human family involved but the whole "Kosmos" was affected. When Adam and Eve sinned, God not only pronounced sentence upon them and the Serpent but He cursed the ground as well--"And unto Adam He said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it, Cursed is the ground for thy sake; …
Arthur W. Pink—The Redeemer's Return
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
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
The Character of Its Teachings Evidences the Divine Authorship of the Bible
Take its teachings about God Himself. What does the Bible teach us about God? It declares that He is Eternal: "Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou are God" (Ps. 90:2). It reveals the fact that He is Infinite: "But will God indeed dwell on the earth? Behold, the heaven and heaven of heavens cannot contain Thee" (I Kings 8:27). Vast as we know the universe to be, it has its bounds; but we must go beyond …
Arthur W. Pink—The Divine Inspiration of the Bible
Necessity of Contemplating the Judgment-Seat of God, in Order to be Seriously Convinced of the Doctrine of Gratuitous Justification.
1. Source of error on the subject of Justification. Sophists speak as if the question were to be discussed before some human tribunal. It relates to the majesty and justice of God. Hence nothing accepted without absolute perfection. Passages confirming this doctrine. If we descend to the righteousness of the Law, the curse immediately appears. 2. Source of hypocritical confidence. Illustrated by a simile. Exhortation. Testimony of Job, David, and Paul. 3. Confession of Augustine and Bernard. 4. Another …
John Calvin—The Institutes of the Christian Religion
The Sinner Stripped of his Vain Pleas.
1, 2. The vanity of those pleas which sinners may secretly confide in, is so apparent that they will be ashamed at last to mention them before God.--3. Such as, that they descended from pious us parents.--4. That they had attended to the speculative part of religion.--5. That they had entertained sound notion..--6, 7. That they had expressed a zealous regard to religion, and attended the outward forms of worship with those they apprehended the purest churches.--8. That they had been free from gross …
Philip Doddridge—The Rise and Progress of Religion in the Soul
Original Sin
Q-16: DID ALL MANKIND FALL IN ADAM'S FIRST TRANSGRESSION? A: The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him, by ordinary generation, sinned in him, and fell with him in his first transgression. 'By one man sin entered into the world, and death by sin,' &c. Rom 5:12. Adam being a representative person, while he stood, we stood; when he fell, we fell, We sinned in Adam; so it is in the text, In whom all have sinned.' Adam was the head …
Thomas Watson—A Body of Divinity
The Hebrew Sages and their Proverbs
[Sidenote: Role of the sages in Israel's life] In the days of Jeremiah and Ezekiel (Jer. xviii. 18; Ezek. vii. 26) three distinct classes of religious teachers were recognized by the people: the prophets, the priests, and the wise men or sages. From their lips and pens have come practically all the writings of the Old Testament. Of these three classes the wise men or sages are far less prominent or well known. They wrote no history of Israel, they preached no public sermons, nor do they appear …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament
Man's Inability to Keep the Moral Law
Is any man able perfectly to keep the commandments of God? No mere man, since the fall, is able in this life perfectly to keep the commandments of God, but does daily break them, in thought, word, and deed. In many things we offend all.' James 3: 2. Man in his primitive state of innocence, was endowed with ability to keep the whole moral law. He had rectitude of mind, sanctity of will, and perfection of power. He had the copy of God's law written on his heart; no sooner did God command but he obeyed. …
Thomas Watson—The Ten Commandments
The Comforts Belonging to Mourners
Having already presented to your view the dark side of the text, I shall now show you the light side, They shall be comforted'. Where observe: 1 Mourning goes before comfort as the lancing of a wound precedes the cure. The Antinomian talks of comfort, but cries down mourning for sin. He is like a foolish patient who, having a pill prescribed him, licks the sugar but throws away the pill. The libertine is all for joy and comfort. He licks the sugar but throws away the bitter pill of repentance. If …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12
The Water of Life;
OR, A DISCOURSE SHOWING THE RICHNESS AND GLORY OF THE GRACE AND SPIRIT OF THE GOSPEL, AS SET FORTH IN SCRIPTURE BY THIS TERM, THE WATER OF LIFE. BY JOHN BUNYAN. 'And whosoever will, let him take the water of life freely.'--Revelation 22:17 London: Printed for Nathanael Ponder, at the Peacock in the Poultry, 1688. ADVERTISEMENT BY THE EDITOR. Often, and in every age, the children of God have dared to doubt the sufficiency of divine grace; whether it was vast enough to reach their condition--to cleanse …
John Bunyan—The Works of John Bunyan Volumes 1-3
A Defence of the Doctrine of Justification, by Faith in Jesus Christ;
SHEWING, TRUE GOSPEL-HOLINESS FLOWS FROM THENCE; OR, MR. FOWLER'S PRETENDED DESIGN OF CHRISTIANITY, PROVED TO BE NOTHING MORE THAN TO TRAMPLE UNDER FOOT THE BLOOD OF THE SON OF GOD; AND THE IDOLIZING OF MAN'S OWN RIGHTEOUSNESS AS ALSO, HOW WHILE HE PRETENDS TO BE A MINISTER OF THE CHURCH OF ENGLAND, HE OVERTHROWETH THE WHOLESOME DOCTRINE CONTAINED IN THE 10TH, 11TH, AND 13TH, OF THE THIRTY-NINE ARTICLES OF THE SAME, AND THAT HE FALLETH IN WITH THE QUAKER AND ROMANIST, AGAINST THEM. BY JOHN BUNYAN …
John Bunyan—The Works of John Bunyan Volumes 1-3
"All Our Righteousnesses are as Filthy Rags, and we all do Fade as a Leaf, and Our Iniquities, Like the Wind, have Taken us Away. "
Isaiah lxiv. 6, 7.--"All our righteousnesses are as filthy rags, and we all do fade as a leaf, and our iniquities, like the wind, have taken us away." Not only are the direct breaches of the command uncleanness, and men originally and actually unclean, but even our holy actions, our commanded duties. Take a man's civility, religion, and all his universal inherent righteousness,--all are filthy rags. And here the church confesseth nothing but what God accuseth her of, Isa. lxvi. 8, and chap. i. ver. …
Hugh Binning—The Works of the Rev. Hugh Binning
Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be …
John Edgar McFadyen—Introduction to the Old Testament
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