Who can bring out clean from unclean? No one! Sermons
Job seems to mean that man cannot transcend his origin. He comes from the frail, imperfect, human stock; how, then, can he be expected to manifest the traits of perfection and immutability? Job's question and the difficulty it contains may be applied in various ways. I. EVOLUTION. We are not now concerned with the scientific aspect of the question of evolution. That must be determined by the men of science. But there is a religious aspect of it that calls for attention, because some are dismayed as though evolution had banished God from his universe. Now, if this idea of the world is set forth as a substitute for the theological conception of creation and providence, it is removed from its rightful sphere and made to trespass on a foreign domain, where it cannot justify the claims of its supporters. There it is confronted by Job's question, "Who can bring a clean thing out of an unclean?" Evolution signifies a certain kind of progress. But the cause must be equal to the effect. It is contrary to the very law of causation that dead matter should produce life, and that the merely animal should produce the spiritual human being. For every elevation and addition a corresponding cause is needed. If the unclean ape were the ancestor of a saint, something must have been added that was not in the ape. Whence was this? It must have had a cause. Thus we may see that evolution requires the idea of the Divine, not only at the primal creation, but throughout the process. II. HEREDITY. Men inherit their parents' characters. The man who is not the heir of any estate is yet perforce an heir of the most real kind of property. Now, the past of our race is stained with sin, steeped in iniquity. It is not to be supposed that the succeeding generations will be spotless. Moral guilt cannot be charged till the individual soul has chosen evil, and consented to sin in its own freedom. But the degradation of evil tendencies is in us from our birth. Men are shapen in iniquity and conceived in sin (Psalm 51:5). III. REDEMPTION. This is offered by God. It cannot come from man. No sinful man could redeem his brethren. To do this would be to bring the clean out of the unclean. We must have a sinless Redeemer. Moreover, as sin has lowered the whole of life, there is need of a perfect Man to raise the type of the race. Even this would not be enough, for the great work is not to set an example, but to transform the world. None but God who created it can do this. Thus we need what we have in Christ - a sinless, perfect Man, who is also the only begotten Son of God. IV. REGENERATION. 1. In the individual man. He must first be regenerated. All prior attempts at goodness fail. Really clean words cannot come out of a foul heart. Clean deeds must spring from a clean soul. All the corrupt man's conduct is besmirched with the filth of his own inner life. He must be pure in heart in order to live a truly pure life. The sinner must have a new heart before he can live a new life. 2. In Christian work. He who would lead others from sin must first forsake sin himself. The reformer must be a reformed man. The missionary must be a Christian. To do good we must first be good. - W.F.A. Who can bring a clean thing out of an unclean? The disobedience of our first parents involved their posterity, and entailed a depravity of nature upon their descendants; which depravity, though it is not a sin in us, till the will closes with it, and deliberately consents to it; yet is certainly sinful in itself, and therefore is styled original sin. Adam was formed in the image of God, in righteousness and true holiness; but it is plain that we who are born with strong propensions to vice are not created in righteousness and true holiness. It is clear that we are fallen from our original and primitive state of innocence. Far be it from me to vilify human nature, as if it were totally bad, without any remains or traces of its primitive greatness. But no creature could come originally from God's hand but what was perfect in its kind; no rational creature can be perfect in his kind, in whom there is a strong propension to vice, that is, to what is unreasonable, and a great irregularity of the appetites and affections. There is a latent stock of corruption in us, though sometimes unsuspected by us, which often discovers itself as soon as there are suitable objects to call it forth. We see the wisest of men, in their unguarded hours, betrayed into unaccountable follies. Reason was originally given us to govern the passions in all cases. It does not now regulate and govern them in all cases; it is certain, therefore, that we are in a fallen, disordered state. If men proceed to action while their passions are warm, they do not see things justly, and therefore are apt to act too hastily; if they stay till their passions are cool, they are apt not to act at all. Moreover, we do not love or hate, rejoice or grieve, hope or fear, so far as is consistent with reason, and no further. We love the things of this world beyond the proportion of good which is in them. The love of virtue and heavenly happiness does not keep pace with the worth of the objects beloved. The truth is that ever since the fall, the body clogs the native energy of the soul, and pins it down to this low, ignoble sphere. Into what can this universal depravation, which prevails everywhere among the sons of men, be resolved, but into an universal cause, the inborn corruption of nature, and an original taint, derived from our first parents? Can it be resolved into education? If mankind were in a state of integrity and primitive uprightness, there could scarce be, one would think, so much evil in the world as there really is. Man was originally formed for the knowledge and worship of God only; yet in all countries men are immersed in idolatry and superstition. Man was formed for loving his neighbour as himself; yet the world is generally inclined to the ill-natured side. Again, we were designed for an exact knowledge of ourselves; and yet we see ourselves through a flattering glass, in the fairest and brightest light. Lastly, we were formed for the attainment of beneficial truth; yet there are not many certain truths, demonstrable from intrinsic evidences, from the abstract nature of the thing; though reason can prove several, by the help of external evidences. Setting revelation aside, mankind would have reason to wish that they did not know so much as they do, or that they knew a great deal more...It is one thing to say that God was, or could be, the author of evil; and another to say that when evil was introduced by man, He did not work a miracle to prevent the natural consequences of it; but suffered it for the sake of bringing a greater good out of it; and that, by redemption, He has advanced man to much superior happiness than he could have had any title to, if he had continued in a state of innocence. This is the scriptural solution of the difficulty. What remains but that we strive to recover that happiness, by our humility and meekness, which our first parents lost by pride? The consideration and sense of unworthiness will dispose a man to accept the offers of salvation by Jesus Christ, and make him endeavour to fulfil the terms of it. () Job had a deep sense of the need of being clean before God, and indeed he was clean in heart and band beyond his fellows. But he saw that he could not of himself produce holiness in his own nature, and, therefore, he asked this question, and answered it in the negative without a moment's hesitation. The best of men are as incapable as the worst of men of bringing out from human nature that which is not there. I. MATTERS OF IMPOSSIBILITY IN NATURE. 1. Innocent children from fallen parents. 2. A holy nature from the depraved nature of any one individual. 3. Pure acts front an impure heart. 4. Perfect acts from imperfect men. 5. Heavenly life from nature's moral death. II. SUBJECTS FOR PRACTICAL CONSIDERATION FOR EVERYONE. 1. That we must be clean to be accepted. 2. That our fallen nature is essentially unclean. 3. That this does not deliver us from our responsibility: we are none the less hound to be clean because our nature inclines us to be unclean; a man who is a rogue to the core of his heart is not thereby delivered from the obligation to be honest. 4. That we cannot do the needful work of cleansing by our own strength. Depravity cannot make itself desirous to be right with God. Corruption cannot make itself fit to speak with God. Unholiness cannot make itself meet to dwell with God. 5. That it will be well for us to look to the Strong for strength, to the Righteous One for righteousness, to the Creating Spirit for new creation. Jehovah brought all things out of nothing, light out of darkness, and order out of confusion; and it is to such a Worker as He that we must look for salvation from our fallen state. III. PROVISIONS TO MEET THE CASE. 1. The fitness of the Gospel for sinners. "When we were yet without strength, in due time Christ died for the ungodly." The Gospel contemplates doing that for us which we cannot attempt for ourselves, 2. The cleansing power of the blood. 3. The renewing work of the Spirit. The Holy Ghost would not regenerate us if we could regenerate ourselves. 4. The omnipotence of God in spiritual creation, resurrection, quickening, preservation, and perfecting. Application — Despair of drawing any good out of the dry well of the creature. Have hope for the utmost cleansing, since God has become the worker of it. () People JobPlaces UzTopics Bring, Clean, Giveth, Impure, Possible, Pure, UncleanOutline 1. Job entreats God for favor, by the shortness of life, and certainty of death
7. He waits for his change
16. By sin the creature is subject to corruption
Dictionary of Bible Themes Job 14:4 8326 purity, moral and spiritual Job 14:1-5 5020 human nature Job 14:1-12 5004 human race, and sin Job 14:1-22 8615 prayer, doubts Library February 18 Evening
Adam . . . begat a son in his own likeness.--GEN. 5:3. Who can bring a clean thing out of an unclean?--Behold, I was shapen in iniquity; and in sin did my mother conceive me. Dead in trespasses and sins; . . . by nature the children of wrath, even as others.--I am carnal, sold under sin. That which I do I allow not; for what I would, that do I not; but what I hate, that do I. I know that in me (that is, in my flesh,) dwelleth no good thing. By one man sin entered into the world, . . . by one man's …
Anonymous—Daily Light on the Daily PathNovember 22 Evening
There is a hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease.--JOB 14:7. A bruised reed shall he not break.--He restoreth my soul. Godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.--No chastening for the present seemeth to be joyous, but grievous: nevertheless, afterward it yieldeth the peaceful fruit of righteousness unto them which are exercised thereby. Before I was afflicted …
Anonymous—Daily Light on the Daily Path October 19 Evening
Consolation in Christ, . . . comfort of love, . . . fellowship of the Spirit.--PHI. 2:1. Man that is born of a woman is of few days, and full of trouble. He cometh forth like a flower, and is cut down; he fleeth also as a shadow, and continueth not.--My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever. The Father . . . shall give you another Comforter, that he may abide with you for ever: the Holy Ghost, whom the Father will send in my name.--Blessed be God, …
Anonymous—Daily Light on the Daily Path Job's Question, Jesus' Answer
'If a man die, shall he live again?'--JOB xiv. 14. '... I am the resurrection, and the life: he that believeth in Me, though he were dead, yet shall he live: 26. And whosoever liveth and believeth in Me shall never die.'--JOHN xi. 25, 26. Job's question waited long for an answer. Weary centuries rolled away; but at last the doubting, almost despairing, cry put into the mouth of the man of sorrows of the Old Testament is answered by the Man of Sorrows of the New. The answer in words is this second …
Alexander Maclaren—Expositions of Holy Scripture An Unanswerable Question.
"Who can bring a clean thing out of an unclean? Not one."--JOB xiv. 4. This is one of those simple questions which, by their very simplicity and directness, set us thinking about the importance of our personal life. "Who can bring a clean thing out of an unclean?" But all our common life is somehow the outcome of our separate individual lives--of your life and mine. Therefore how important it is in the common interest that each of us should look above all things to his own life and its character, …
John Percival—Sermons at Rugby A Voice from the Hartley Colliery
This text is appropriate to the occasion, but God alone knoweth how applicable the discourse may be to some here present; yes, to young hearts little dreaming that there is but a step between them and death; to aged persons, who as yet have not set their house in order, but who must do it, for they shall die and not live. We will take the question of the text, and answer it upon Scriptural grounds. "If a man die, shall he live again?" NO!--YES! I. We answer the question first with a "No." He shall …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863 The Voice of Job.
O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me! If a man die, shall he live again? all the days of my appointed time will I wait, till my change come. Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands.'--Job xiv. 13-15. The book of Job seems to me the most daring of poems: from a position of the most vantageless realism, it assaults the very …
George MacDonald—Unspoken Sermons Meditations for the Evening.
At evening, when thou preparest thyself to take thy rest, meditate on these few points:-- 1. That seeing thy days are numbered (Psal. xc.; Job xiv. 5), there is one more of thy number spent, and thou art now the nearer to thy end by a day. 2. Sit down a while before thou goest to bed, and consider with thyself what memorable thing thou hast seen, heard, or read that day, more than thou sawest, heardst, or knewest before, and make the best use of them; but especially call to mind what sin thou hast …
Lewis Bayly—The Practice of Piety My God! I Know that I must Die.
"Mein Gott! ich weiss wohl dass lch sterbe." Job 14:11,12. [13]B. Schmolk. transl., Sarah Findlater, 1854 My God! I know that I must die-- My mortal life is passing hence On earth I neither hope nor try To find a lasting residence. Then teach me by Thy heavenly grace, With joy and peace my death to face. My God! I know not when I die, What is the moment or the hour-- How soon the clay may broken lie, How quickly pass away the flower; Then may Thy child prepared be Through time to meet Eternity. …
Jane Borthwick—Hymns from the Land of Luther Life, Death, and Judgment. --Job xiv. 1-3. 11-13.
Life, Death, and Judgment.--Job xiv. 1-3. 11-13. Few, few and evil are thy days, Man, of a woman born; Peril and trouble haunt thy ways; Forth, like a flower at morn, The tender infant springs to light, Youth blossoms to the breeze, Age, withering age, is cropt ere night; Man like a shadow flees. And dost thou look on such an one? Will God to judgment call A worm, for what a worm hath done Against the Lord of all? As fail the waters from the deep, As summer-brooks run dry, Man lieth down in dreamless …
James Montgomery—Sacred Poems and Hymns Whether one Can be Happy in this Life?
Objection 1: It would seem that Happiness can be had in this life. For it is written (Ps. 118:1): "Blessed are the undefiled in the way, who walk in the law of the Lord." But this happens in this life. Therefore one can be happy in this life. Objection 2: Further, imperfect participation in the Sovereign Good does not destroy the nature of Happiness, otherwise one would not be happier than another. But men can participate in the Sovereign Good in this life, by knowing and loving God, albeit imperfectly. …
Saint Thomas Aquinas—Summa Theologica Whether There is to be a Resurrection of the Body?
Objection 1: It would seem that there is not to be a resurrection of the body: for it is written (Job 14:12): "Man, when he is fallen asleep, shall not rise again till the heavens be broken." But the heavens shall never be broken, since the earth, to which seemingly this is still less applicable, "standeth for ever" (Eccles. 1:4). Therefore the man that is dead shall never rise again. Objection 2: Further, Our Lord proves the resurrection by quoting the words: "I am the God of Abraham, and the God …
Saint Thomas Aquinas—Summa Theologica Whether the Time of Our Resurrection Should be Delayed Till the End of the World?
Objection 1: It would seem that the time of the resurrection ought not to be delayed till the end of the world, so that all may rise together. For there is more conformity between head and members than between one member and another, as there is more between cause and effect than between one effect and another. Now Christ, Who is our Head, did not delay His resurrection until the end of the world, so as to rise again together with all men. Therefore there is no need for the resurrection of the early …
Saint Thomas Aquinas—Summa Theologica Whether the Resurrection Will Take Place at Night-Time?
Objection 1: It would seem that the resurrection will not be at night-time. For the resurrection will not be "till the heavens be broken" (Job 14:12). Now when the heavenly movement ceases, which is signified by its breaking, there will be no time, neither night nor day. Therefore the resurrection will not be at night-time. Objection 2: Further, the end of a thing ought to be most perfect. Now the end of time will be then: wherefore it is said (Apoc. 10:6) that "time shall be no longer." Therefore …
Saint Thomas Aquinas—Summa Theologica Whether Separated Souls Know that Takes Place on Earth?
Objection 1: It would seem that separated souls know what takes place on earth; for otherwise they would have no care for it, as they have, according to what Dives said (Lk. 16:27,28), "I have five brethren . . . he may testify unto them, lest they also come into the place of torments." Therefore separated souls know what passes on earth. Objection 2: Further, the dead often appear to the living, asleep or awake, and tell them of what takes place there; as Samuel appeared to Saul (1 Kings 28:11). …
Saint Thomas Aquinas—Summa Theologica Whether a Man May Merit for Himself the First Grace?
Objection 1: It would seem that a man may merit for himself the first grace, because, as Augustine says (Ep. clxxxvi), "faith merits justification." Now a man is justified by the first grace. Therefore a man may merit the first grace. Objection 2: Further, God gives grace only to the worthy. Now, no one is said to be worthy of some good, unless he has merited it condignly. Therefore we may merit the first grace condignly. Objection 3: Further, with men we may merit a gift already received. Thus if …
Saint Thomas Aquinas—Summa Theologica Whether Christ's Body Rose Again Entire?
Objection 1: It would seem that Christ's body did not rise entire. For flesh and blood belong to the integrity of the body: whereas Christ seems not to have had both, for it is written (1 Cor. 15:50): "Flesh and blood can not possess the kingdom of God." But Christ rose in the glory of the kingdom of God. Therefore it seems that He did not have flesh and blood. Objection 2: Further, blood is one of the four humors. Consequently, if Christ had blood, with equal reason He also had the other humors, …
Saint Thomas Aquinas—Summa Theologica Whether the Saints have Knowledge of Our Prayers?
Objection 1: It would seem that the saints have no knowledge of our prayers. For a gloss on Is. 62:16, "Thou art our father and Abraham hath not known us, and Israel hath been ignorant of us," says that "the dead saints know not what the living, even their own children, are doing." This is taken from Augustine (De Cura pro Mort. xiii), where he quotes the aforesaid authority, and the following are his words: "If such great men as the patriarchs knew not what was happening to the people begotten of …
Saint Thomas Aquinas—Summa Theologica Whether the Damned See the Glory of the Blessed?
Objection 1: It would seem that the damned do not see the glory of the blessed. For they are more distant from the glory of the blessed than from the happenings of this world. But they do not see what happens in regard to us: hence Gregory commenting on Job 14:21, "Whether his children come to honor," etc. says (Moral. xii): "Even as those who still live know not in what place are the souls of the dead; so the dead who have lived in the body know not the things which regard the life of those who …
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 Through the Fall and Revolt of Adam, the Whole Human Race Made Accursed and Degenerate. Of Original Sin.
1. The knowledge of ourselves most necessary. To use it properly we must be divested of pride, and clothed with true humility, which will dispose us to consider our fall, and embrace the mercy of God in Christ. 2. Though there is plausibility in the sentiment which stimulates us to self-admiration, the only sound sentiment is that which inclines us to true humbleness of mind. Pretexts for pride. The miserable vanity of sinful man. 3. Different views taken by carnal wisdom and by conscience, which …
John Calvin—The Institutes of the Christian Religion Original Sin. Rom. 5:12, Etc. ; Psa. 51:5; Job 14:04
Original sin. Rom. 5:12, etc.; Psa. 51:5; Job 14:4. Backward with humble shame we look On our original; How is our nature dashed and broke In our first father's fall! To all that's good averse and blind, But prone to all that's ill What dreadful darkness veils our mind! How obstinate our will! [Conceived in sin, O wretched state! Before we draw our breath The first young pulse begins to beat Iniquity and death. How strong in our degen'rate blood The old corruption reigns, And, mingling with the …
Isaac Watts—The Psalms and Hymns of Isaac Watts One Thing is Needful;
or, SERIOUS MEDITATIONS UPON THE FOUR LAST THINGS: DEATH, JUDGMENT, HEAVEN, AND HELL UNTO WHICH IS ADDED EBAL AND GERIZZIM, OR THE BLESSING AND THE CURSE, by John Bunyan. London: Printed for Nath. Ponder, at the Peacock in the Poultry, 1688.[1] ADVERTISEMENT BY THE EDITOR. According to Charles Doe, in that curious sheet called The Struggler for the Preservation of Mr. John Bunyan's Labours, these poems were published about the year 1664, while the author was suffering imprisonment for conscience …
John Bunyan—The Works of John Bunyan Volumes 1-3 A Wise Desire
I remember once going to a chapel where this happened to be the text, and the good man who occupied the pulpit was more than a little of an Arminian. Therefore, when he commenced, he said, "This passage refers entirely to our temporal inheritance. It has nothing whatever to do with our everlasting destiny: for," said he, "We do not want Christ to choose for us in the matter of heaven or hell. It is so plain and easy that every man who has a grain of common sense will choose heaven; and any person …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855 Links Job 14:4 NIV
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