Context
30“For the wicked is reserved for the day of calamity;
They will be led forth at the day of fury.
31“Who will confront him with his actions,
And who will repay him for what he has done?
32“While he is carried to the grave,
Men will keep watch over his tomb.
33“The clods of the valley will gently cover him;
Moreover, all men will follow after him,
While countless ones go before him.
34“How then will you vainly comfort me,
For your answers remain full of falsehood?”
NASB ©1995
Parallel Verses
American Standard VersionThat the evil man is reserved to the day of calamity? That they are led forth to the day of wrath?
Douay-Rheims BibleBecause the wicked man is reserved to the day of destruction, and he shall be brought to the day of wrath.
Darby Bible TranslationThat the wicked is reserved for the day of calamity? They are led forth to the day of wrath.
English Revised VersionThat the evil man is reserved to the day of calamity? that they are led forth to the day of wrath?
Webster's Bible TranslationThat the wicked is reserved to the day of destruction? they will be brought forth to the day of wrath.
World English Biblethat the evil man is reserved to the day of calamity, That they are led forth to the day of wrath?
Young's Literal Translation That to a day of calamity is the wicked spared. To a day of wrath they are brought.
Library
Not Now, but Hereafter!
It is mainly my business, today, to deal with those who may wickedly continue in sin because their judgment tarries. If the Lord does not in this world visit the ungodly with stripes, this is but the surer evidence that in the world to come there is a solemn retribution for the impenitent. If the affliction which is here accorded to men be not the punishment of sin, we turn to Scripture and discover what that punishment will be, and we are soon informed that it is something far heavier than any calamities …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861False Comforts for Sinners.
Text.--How then comfort ye me in vain, seeing in your answers there remaineth falsehood.--Job xxi. 34. JOB'S three friends insisted on it that the afflictions which he suffered were sent as a punishment for his sins, and were evidence conclusive that he was a hypocrite, and not a good man as he professed to be. A lengthy argument ensued, in which job referred to all past experience, to prove that men are not dealt with in this world according to their character; that the distinction is not observed …
Charles Grandison Finney—Lectures on Revivals of Religion
Dancing.
DANCING is the expression of inward feelings by means of rhythmical movements of the body. Usually these movements are in measured step, and are accompanied by music. In some form or another dancing is as old as the world, and has been practiced by rude as well as by civilized peoples. The passion for amateur dancing always has been strongest among savage nations, who have made equal use of it in religious rites and in war. With the savages the dancers work themselves into a perfect frenzy, into …
J. M. Judy—Questionable Amusements and Worthy Substitutes
Whether the Rewards Assigned to the Beatitudes Refer to this Life?
Objection 1: It would seem that the rewards assigned to the beatitudes do not refer to this life. Because some are said to be happy because they hope for a reward, as stated above [1672](A[1]). Now the object of hope is future happiness. Therefore these rewards refer to the life to come. Objection 2: Further, certain punishments are set down in opposition to the beatitudes, Lk. 6:25, where we read: "Woe to you that are filled; for you shall hunger. Woe to you that now laugh, for you shall mourn and …
Saint Thomas Aquinas—Summa Theologica
Whether Ignorance Causes Involuntariness?
Objection 1: It would seem that ignorance does not cause involuntariness. For "the involuntary act deserves pardon," as Damascene says (De Fide Orth. ii, 24). But sometimes that which is done through ignorance does not deserve pardon, according to 1 Cor. 14:38: "If any man know not, he shall not be known." Therefore ignorance does not cause involuntariness. Objection 2: Further, every sin implies ignorance; according to Prov. 14: 22: "They err, that work evil." If, therefore, ignorance causes involuntariness, …
Saint Thomas Aquinas—Summa Theologica
Whether a Man Can Hate the Truth?
Objection 1: It would seem that a man cannot hate the truth. For good, true, and being are convertible. But a man cannot hate good. Neither, therefore, can he hate the truth. Objection 2: Further, "All men have a natural desire for knowledge," as stated in the beginning of the Metaphysics i, 1. But knowledge is only of truth. Therefore truth is naturally desired and loved. But that which is in a thing naturally, is always in it. Therefore no man can hate the truth. Objection 3: Further, the Philosopher …
Saint Thomas Aquinas—Summa Theologica
Whether Every Punishment is Inflicted for a Sin?
Objection 1: It would seem that not every punishment is inflicted for a sin. For it is written (Jn. 9:3, 2) about the man born blind: "Neither hath this man sinned, nor his parents . . . that he should be born blind." In like manner we see that many children, those also who have been baptized, suffer grievous punishments, fevers, for instance, diabolical possession, and so forth, and yet there is no sin in them after they have been baptized. Moreover before they are baptized, there is no more sin …
Saint Thomas Aquinas—Summa Theologica
Whether Anti-Christ May be Called the Head of all the Wicked?
Objection 1: It would seem that Antichrist is not the head of the wicked. For there are not several heads of one body. But the devil is the head of the multitude of the wicked. Therefore Anti-christ is not their head. Objection 2: Further, Anti-christ is a member of the devil. Now the head is distinguished from the members. Therefore Anti-christ is not the head of the wicked. Objection 3: Further, the head has an influence over the members. But Anti-christ has no influence over the wicked who have …
Saint Thomas Aquinas—Summa Theologica
Restraining 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
Sundry Sharp Reproofs
This doctrine draws up a charge against several sorts: 1 Those that think themselves good Christians, yet have not learned this art of holy mourning. Luther calls mourning a rare herb'. Men have tears to shed for other things, but have none to spare for their sins. There are many murmurers, but few mourners. Most are like the stony ground which lacked moisture' (Luke 8:6). We have many cry out of hard times, but they are not sensible of hard hearts. Hot and dry is the worst temper of the body. Sure …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12
Grace Abounding to the Chief of Sinners Or, a Brief Relation of the Exceeding Mercy of God in Christ, to his Poor Servant, John Bunyan
In this my relation of the merciful working of God upon my soul, it will not be amiss, if in the first place, I do in a few words give you a hint of my pedigree, and manner of bringing up; that thereby the goodness and bounty of God towards me, may be the more advanced and magnified before the sons of men. 2. For my descent then, it was, as is well known by many, of a low and inconsiderable generation; my father's house being of that rank that is meanest, and most despised of all the families in …
John Bunyan—Grace Abounding to the Chief of Sinners
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