Elihu continues to press Job severely. His teachings run in the lines of truth, and they approach more nearly to the design of Job's suffering than those of Job's friends, but they fail actually to reach it. He makes many sagacious reflections on human conduct. This is one. There is a cry raised by the suffering ones under the heavy burden of their multiplied oppressions, and "by reason of the arm of the mighty." How often is it that these address not their cry to God! It is not, therefore, to be wondered at that relief does not come. Job seems to imply that God does not vindicate the sufferers. Here is a reason. They cry not to God. "None saith, Where is God. my Maker, who giveth songs in the night?"
I. THE ERROR OF SUCH A CRY. God only is able truly to respond to the cry of suffering. It is expending the breath in vain to invoke help from other sources. Man is often utterly powerless; and, even when able, is not always willing to help. If the cry is to a false god, it is a still greater error, and can only end in disappointment.
II. BUT THE CRY WHICH IS AN ERROR IS ALSO A FOLLY. Such a cry ends in vexation; the unheard cry aggravates the sorrow and makes the burden greater. Why should man in his feebleness appeal to his feeble fellow? and why forsake the Maker of all, who alone can give songs of joy in the night of mourning?
III. THIS CRY IS ALSO A WRONG. It is a moral wrong for man to turn his face away from God in the time of his trouble. It reflects upon the Divine goodness and upon the ability and willingness of God to help. It casts an unjust reproach upon a loving Creator, "who teacheth us" lessons by "the beasts of the earth," and "maketh us wise" by the very "fowls of heaven."
IV. BUT THIS IS ALTOGETHER A VAIN CRY. "None giveth answer." Evil men in their pride will not humble themselves to call upon Jehovah; they will not acknowledge their dependence upon him, will not submit to him. Their cry is as one made to the wind. Even if addressed to God, it is void of all truth and meaning. It is the cry of vanity. "God will not hear, neither will the Almighty regard it." From all which comes the great lesson, Though God is hidden, and men see him not, "yet judgment is before him": therefore may men trust in him, and, believing "that he is, and that he is a Rewarder of them that diligently seek him," make their supplication unto God, their cry to the Almighty. - R.G.
If thou sinnest, what doest thou against Him?
? — Elihu, in these words, brings out his views of God in the form of questions, which views are of an Epicurean character. He looks upon God as a being so far above human concerns and conduct as not to be influenced by them. There are those now who have sympathy with these sentiments. They say God is too high and too great to be affected by the sin or righteousness of man. The doctrine of the Bible is, that man's conduct does influence God as well as man.
I. ANSWER THE TWO QUESTIONS THAT ELIHU, IN HIS SCEPTICISM, PROPOUNDS.
1. "If thou sinnest, what doest thou against Him? or if thy transgressions be multiplied, what doest thou unto Him?" A man that lives in sin, and multiplies his transgressions —
(1)Sets God at defiance as his Sovereign Ruler.(2)Violates His laws.(3)Rivals God.(4)Opposes God's nature.(5)Casts off His fear and restrains prayer.(6)Rejects His mercy, grace, truth, and love.If God was an Epicurean God, man's sins may not affect Him; but all His revelations of Himself to us go to show that He is our Father, Sovereign, Saviour; that He hates sin; that He loves the sinner. Hence our sins do influence Him. The Bible abounds with illustrations of these particulars.2. If thou be righteous, what givest thou Him? or what receiveth He of thine hand? A righteous man (truly such in the scriptural sense) gives to the Almighty —
(1)Praise for what He is.(2)Thanks for what He does.(3)Obedience to His laws.(4)Submission to His will.(5)Himself a living sacrifice (Romans 12:1).(6)Love for love. "We love Him because He first loved us."(7)His testimony. He is His witness.Numerous illustrations of these particulars also may easily be collected from the Old and New Testament. The second part of this text, Elihu has no doubt about. Neither have those sceptics in our day, who sympathise with him in his former sentiments.1. "Thy wickedness may hurt, or injure a man as thou art." As to the hurt your wickedness may do your fellow, it may depend much upon the nature of the wickedness and the character, relations, and circumstances of your fellow man. One form of wickedness affects one man in one way, and another a different way. For instance, lying will hurt where swearing may not; and drunkenness where dishonesty may not. This thought more particularly applies to example. But look at the particular in its general application. Thy slander may hurt another man's character. Thy false accusation may hurt his feelings and reputation. Thy theft or dishonesty may hurt his property or circumstances. Thy calumny or detraction may injure his influence for good upon others. Humanity is one body — one family — one society; and it is impossible for one member to do wickedly without affecting in some way or other, to some degree or other, the rest.
2. "Thy righteousness may profit the son of man." On the same principle that wickedness hurts our fellow men, righteousness is a benefit to them. If the term righteousness here be understood in a broad sense, as right-doing according to the moral instinct, it is profitable to man in a world like this, where human nature is so prone to wrong-doing. If the term be understood as the righteousness which is by faith in Jesus Christ — as received from Him in justification, and as wrought in Him in good works, according to His Spirit — it is still more profitable to man. This may be shown in the terms used to designate such: — the "light of the world." Light is good and useful in darkness; — the "salt of the earth." Salt is good and profitable in many ways. Righteousness implies truthfulness, honesty, goodness, purity, humility, benevolence, temperance, brotherly kindness, charity; and each of these is profitable in its influence on our fellow men. As wheat, fruit, flowers, vegetables, etc., in the natural world are profitable to man; so are the fruits and flowers of righteousness in the moral world. Learn —
1. Your responsibility to individuals and society in respect to your conduct towards them.
2. Your responsibility to God in respect to wicked or righteous conduct before Him.
3. The necessity of having a new nature within in order to live righteously before God and man.
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Elihu,
JobPlaces
UzTopics
Arm, Cause, Cruel, Cry, Crying, Grief, Load, Making, Mighty, Multitude, Oppressed, Oppression, Oppressions, Plead, Powerful, Reason, Relief, Sounds, StrongOutline
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 35:9 5126 arm
5569 suffering, hardship
Job 35:9-10
6169 godlessness
8779 materialism, nature of
Library
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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