I. GOD IS NOT DEPENDENT ON MAN'S CONDUCT. We must agree in the main with what Elihu here states. God is serf-sufficient, and he owns all things. "The cattle upon a thousand hills are his." If he were hungry he would not need to tell us. Our most active service is not necessary to God, our most virulent malignity cannot really touch him. He dwells in the fulness and serenity of his own perfection.
II. GOD CANNOT BE BRIBED BY MAN'S GIFTS. The huge mistake of heathen worship is that it consists for the most part in attempts to buy off the anger and secure the favour of the gods by means of gifts and sacrifices. We meet with the same heathenish idea in all religious exercises that aim at being really profitable to God, not for his own sake, but to purchase his favour.
III. GOD IS UNDER NO INDUCEMENT TO BE UNJUST TO MAN. Between man and man injustice is common, because one man is much affected by the conduct of another. But if man can neither profit nor injure God, God can have no motive for dealing in any unequal way with man.
IV. GOD VOLUNTARILY CONCERNS HIMSELF WITH OUR CONDUCT BECAUSE HE LOVES us. Elihu's description of God is one-sided. True in regard to the nature of things, it is false as it concerns the action and sympathy of God. Elihu's God is too much like an Epicurean divinity. The love which is most characteristic of the Divine character, as it is revealed in the Bible, is here quite ignored. God may not be dependent on us. Yet his love leads him to be deeply concerned in what we do, and to entrust his designs to us as his servants. At the same time, seeing that love is his leading motive, there can be no need for us to try to bribe God, even if it were possible for us to do so; and we may be sure that, so far from dealing with harsh injustice, God will only desire our good.
V. GOD ACCEPTS MAN'S TREATMENT OF HIS BROTHER-MAN AS THOUGH THIS AFFECTED HIMSELF. Christ has taught us that what is done to one of the least of his brethren is done to our Lord himself (Matthew 25:40). God's love for his children makes him regard any injury done to them as though it were an injury to his own person. The Father feels in the sufferings of his children. Thus we may benefit or injure God by benefiting or injuring our fellow-men. At the same time, this only results from the position which God voluntarily assumes towards us.
VI. MAN IS DEPENDENT ON GOD, AND HIS CONDUCT SHOULD BE A RESPONSE TO GOD'S. Religion does not begin with our worship of God. Its commencement is earlier, in God's goodness to man. All true worship springs from gratitude. Thus, while we cannot be useful or hurtful to God, excepting in so far as his love and sympathy permit us, we are urged to consider how completely our lives are in his hands, and how essential it is for us to live so that we may enjoy his continued favour. - W.F.A.
For thou saidst, What advantage will it be unto thee?
Homilist.
Nothing is so important to man as his character.
I. THAT SELFISHNESS IS AN EVIL IN MAN'S CHARACTER." For thou saidst, What advantage will it be unto thee? and, What profit shall I have, if I be cleansed from my sin?" Whether Job expressed this selfish idea or not, Elihu's language implies that such an idea is a great evil. It is by no means an uncommon thing for men to take up religion on purely selfish motives.
1. There are some who take it up for mere worldly gain.
2. There are some who take it up for eternal gain. Their object is to escape hell and get to heaven. Religion to them is not the summum bonum, is but a means to a selfish end.
II. THAT GOD IS INDEPENDENT OF MAN'S CHARACTER "Look unto the heavens, and see; and behold the clouds which are higher than thou. If thou sinnest, what doest thou against Him? or if thy transgressions be multiplied, what doest thou unto Him?" This being the case, it follows that sovereignty must be the principle of all His conduct with men.
1. It is the reason of all law. Why does He require us to love and serve Him? Not for His own sake, but for ours. Thus only I can become happy.
2. It is the source of redemption. Why did He send His Son into the world? He cannot be advantaged by it. "God so loved the world," etc.
3. It is the ground of rewards. The blessedness He communicates to the good, is given not on the ground of merit, but of grace.
III. THAT SOCIETY IS INFLUENCED BY MAN'S CHARACTER. One man's character is reproduced in another. The righteousness of one must profit society. Three things give every man some influence upon his race.
1. Relationship.
2. Dependence.
3. Affection.If righteous we are fountains of life, whence rivers to irrigate, purify, and beautify the world will flow down the ages.
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Attentively, Behold, Clouds, Clouds-they, Gaze, Heavens, Higher, Lifted, Skies, SurveyOutline
1. Comparison is not to be made with God, 6. because our good or evil cannot extend unto him9. Many cry in their afflictions, but are not heard for lack of faithDictionary of Bible Themes
Job 35:5 4805 clouds
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Questions which Ought to be Asked
ELIHU PERCEIVED the great ones of the earth oppressing the needy, and he traced their domineering tyranny to their forgetfulness of God: "None saith, Where is God my Maker?" Surely, had they thought of God they could not have acted so unjustly. Worse still, if I understand Elihu aright, he complained that even among the oppressed there was the same departure in heart from the Lord: they cried out by reason of the arm of the mighty, but unhappily they did not cry unto God their Maker, though he waits …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 26: 1880Songs in the Night
"But none saith, Where is God my Maker, who giveth songs in the night?"--Job 35:10. ELIHU was a wise man, exceeding wise, though not as wise as the all-wise Jehovah, who sees light in the clouds, and finds order in confusion; hence Elihu, being much puzzled at beholding Job thus afflicted, cast about him to find the cause of it, and he very wisely hit upon one of the most likely reasons, although it did not happen to be the right one in Job's case. He said within himself--"Surely, if men be tried …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 44: 1898
Spurgeon -- Songs in the Night
Charles Haddon Spurgeon was born at Kelvedon, Essex, England, in 1834. He was one of the most powerful and popular preachers of his time, and his extraordinary force of character and wonderful enthusiasm attracted vast audiences. His voice was unusually powerful, clear and melodious, and he used it with consummate skill. In the preparation of his sermons he meditated much but wrote not a word, so that he was in the truest sense a purely extemporaneous speaker. Sincerity, intensity, imagination and …
Grenville Kleiser—The world's great sermons, Volume 8
'Why Should I?'
Thou saidst, What advantage will it be? What profit shall I have, if I be cleansed from my sin? I will answer thee, and thy companions with thee.' (Job xxxv. 3, 4.) In reading these words I have no wish to enter into the controversy between Job and his friends as to the relationship of physical suffering to sin, but to emphasize a certain mental attitude which they indicate, and which often expresses itself in relation to other things. The human mind is so constituted that men will not commit …
T. H. Howard—Standards of Life and Service
The Introduction to the Work with Some General Account of Its Design
. 1, 2.That true religion is very rare, appears from comparing the nature of it with the lives and characters of men around us.--3. The want of it, matter of just lamentation.--4. To remedy this evil is the design of the ensuing Treatise.--5, 6. To which, therefore, the Author earnestly bespeaks the attention of the reader, as his own heart is deeply interested in it.--7 to 12. A general plan of the Work; of which the first fifteen chapters relate chiefly to the Rise of Religion, and the remaining …
Philip Doddridge—The Rise and Progress of Religion in the Soul
The New Song
Heinrich Suso Job xxxv. 10 O Lord, in my songs I have praised Thee For all that was sweet and was fair; And now a new song would I sing Thee, A song that is wondrous and rare. A song of the heart that is broken, A song of the sighs and the tears, The sickness, the want, and the sadness Of the days of our pilgrimage years. A song of the widows and orphans, Of the weary and hungry and sad-- Loud praise of the will Thou has broken, The will of the young and the glad. A song of the outcasts and martyrs, …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others
Whether the Motive of Anger is Always Something done against the one who is Angry?
Objection 1: It would seem that the motive of anger is not always something done against the one who is angry. Because man, by sinning, can do nothing against God; since it is written (Job 35:6): "If thy iniquities be multiplied, what shalt thou do against Him?" And yet God is spoken of as being angry with man on account of sin, according to Ps. 105:40: "The Lord was exceedingly angry with His people." Therefore it is not always on account of something done against him, that a man is angry. Objection …
Saint Thomas Aquinas—Summa Theologica
Whether a Man May Merit Anything from God?
Objection 1: It would seem that a man can merit nothing from God. For no one, it would seem, merits by giving another his due. But by all the good we do, we cannot make sufficient return to God, since yet more is His due, as also the Philosopher says (Ethic. viii, 14). Hence it is written (Lk. 17:10): "When you have done all these things that are commanded you, say: We are unprofitable servants; we have done that which we ought to do." Therefore a man can merit nothing from God. Objection 2: Further, …
Saint Thomas Aquinas—Summa Theologica
Whether Beneficence is an Act of Charity?
Objection 1: It would seem that beneficence is not an act of charity. For charity is chiefly directed to God. Now we cannot benefit God, according to Job 35:7: "What shalt thou give Him? or what shall He receive of thy hand?" Therefore beneficence is not an act of charity. Objection 2: Further, beneficence consists chiefly in making gifts. But this belongs to liberality. Therefore beneficence is an act of liberality and not of charity. Objection 3: Further, what a man gives, he gives either as being …
Saint Thomas Aquinas—Summa Theologica
Whether a Human Action is Meritorious or Demeritorious Before God, According as it is Good or Evil?
Objection 1: It would seem that man's actions, good or evil, are not meritorious or demeritorious in the sight of God. Because, as stated above [1202](A[3]), merit and demerit imply relation to retribution for good or harm done to another. But a man's action, good or evil, does no good or harm to God; for it is written (Job 35:6,7): "If thou sin, what shalt thou hurt Him? . . . And if thou do justly, what shalt thou give Him?" Therefore a human action, good or evil, is not meritorious or demeritorious …
Saint Thomas Aquinas—Summa Theologica
Whether Sin is Aggravated by Reason of Its Causing More Harm?
Objection 1: It would seem that a sin is not aggravated by reason of its causing more harm. Because the harm done is an issue consequent to the sinful act. But the issue of an act does not add to its goodness or malice, as stated above ([1736]Q[20], A[5]). Therefore a sin is not aggravated on account of its causing more harm. Objection 2: Further, harm is inflicted by sins against our neighbor. Because no one wishes to harm himself: and no one can harm God, according to Job 35:6, 8: "If thy iniquities …
Saint Thomas Aquinas—Summa Theologica
An Essay on the Mosaic Account of the Creation and Fall of Man
THERE are not a few difficulties in the account, which Moses has given of the creation of the world, and of the formation, and temptation, and fall of our first parents. Some by the six days of the creation have understood as many years. Whilst others have thought the creation of the world instantaneous: and that the number of days mentioned by Moses is only intended to assist our conception, who are best able to think of things in order of succession. No one part of this account is fuller of difficulties, …
Nathaniel Lardner—An Essay on the Mosaic Account of the Creation and Fall of Man
The Advanced Christian Reminded of the Mercies of God, and Exhorted to the Exercise of Habitual Love to Him, and Joy in Him.
1. A holy joy in God, our privilege as well as our duty.--2. The Christian invited to the exercise of it.--3. By the consideration of temporal mercies.--4. And of spiritual favors.--5. By the views of eternal happiness.--6. And of the mercies of God to others, the living and the dead.--7. The chapter closes with an exhortation to this heavenly exercise. And with an example of the genuine workings of this grateful joy in God. 1. I WOULD now suppose my reader to find, on an examination of his spiritual …
Philip Doddridge—The Rise and Progress of Religion in the Soul
Whether a Man Can Merit Anything from God
Whether a Man can Merit Anything from God We proceed to the first article thus: 1. It seems that a man cannot merit anything from God. No one merits a reward by repaying what he owes to another. But we cannot even fully repay what we owe to God, by all the good that we do. For we always owe him more than this, as the philosopher says in 8 Ethics 14. Hence it is said in Luke 17:10: "when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that …
Aquinas—Nature and Grace
Whether it is Necessary for the Salvation of All, that they Should Believe Explicitly in the Mystery of Christ?
Objection 1: It would seem that it is not necessary for the salvation of all that they should believe explicitly in the mystery of Christ. For man is not bound to believe explicitly what the angels are ignorant about: since the unfolding of faith is the result of Divine revelation, which reaches man by means of the angels, as stated above [2287](A[6]; [2288]FP, Q[111], A[1]). Now even the angels were in ignorance of the mystery of the Incarnation: hence, according to the commentary of Dionysius (Coel. …
Saint Thomas Aquinas—Summa Theologica
"They have Corrupted Themselves; their Spot is not the Spot of his Children; they are a Perverse and Crooked Generation. "
Deut. xxxii. 5.--"They have corrupted themselves; their spot is not the spot of his children; they are a perverse and crooked generation." We doubt this people would take well with such a description of themselves as Moses gives. It might seem strange to us, that God should have chosen such a people out of all the nations of the earth, and they to be so rebellious and perverse, if our own experience did not teach us how free his choice is, and how long-suffering he is, and constant in his choice. …
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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