I. IT IS LEFT FOR MAN TO TEST TRUTH. There is no unmistakable oracle. In the multitude of voices we have to discover which is the cry of truth, which that of error. We know the voice of God, not because we are assured beforehand that it is he and he only who will speak to us, but because we detect the heavenly utterance in contrast with the many syren-songs that would fain allure us to destruction, detect it by its own tones, and not merely because of any authority that assures it to us. The Church may claim to guide us in this important quest; but the Church consists of human members, who have to use those faculties which God has given them, although no doubt the Church is aided with the presence of the Holy Spirit in her midst. So when individual men seek for truth, God's Spirit is for them a Light and Guide. Still, the search must be made; words must be tried and sifted.
1. This is a warning against credulity. Many voices claim our attention. Let us be careful that we are not deceived.
2. This is a stimulus to thought. We are not to be like the dull earth that gives growth to whatever seeds fall into it - ugly weeds as much as beautiful flowers, poisonous plants as well as fruitful crops. We have an independent capacity to sift and winnow, choose and reject. Therefore let us use our minds.
3. This is for the cultivation of our souls. The very effort of testing truth contributes to mental and spiritual growth. When we hold it after testing it, the truth is more real to us than if we had received it without an effort.
4. This should drive us to prayer. How shall we distinguish between the many specious voices? Our unaided faculties are likely to err. Therefore let us seek light from above, not to supersede our own powers, but to strengthen and illuminate them.
II. THE TEST OF TRUTH IS LIKE THE TASTE OF FOOD.
1. It is natural. God has given us a natural sense of taste by which to discriminate between what is wholesome and what is noxious in our food, and he has implanted in us a similar faculty of mental and spiritual discernment.
2. It should be trained. In some respects the natural appetite is not a safe guide. The child may delight in sweet but unwholesome delicacies. Some poisons are not distasteful. Therefore the mere perception of agreeableness is not sufficient. Some very pleasant because flattering ideas are very false and hurtful. What is "just to our taste" may be neither true nor good for us. To select favourite ideas is not to obtain certain truths. We have to train the truth-testing faculty to recognize sterling worth in what is not attractive, and to reject meretricious charms.
3. It may be corrupted. The appetite may be vitiated. An unhealthy liking for unwholesome food may be engendered by practice; good, wholesome food may seem disgusting to one who is in a bad state of health. Corrupt thoughts and feelings lead to a degeneration of the truth-testing faculty. Even the natural sense for truth is blunted. The needle ceases to point to the north. The chemical reagent is impure, and so it fails to act as a test. The false and impure soul chooses lies and rejects truth.
4. It needs correction. After all, the test of truth is not like a bodily sense. It is not immediate. It involves reflection. But, in order that the reflection may be true and sound, the whole spiritual nature needs to be pure and simple and healthy. It is dangerous to rely too much on our private faculty of testing truth. Our only safety is in keeping close to Christ, who is the Truth, and to Christ's Church. which he bade us "hear" (Matthew 18:17). - W.F.A.
What man is like Job?
It was natural that, with all his reverence for Job, Elihu should be offended by the heat and passion of his words, by the absence of moderation and self-restraint, and tell him that "this strained passion did him wrong." No doubt it is easier for a friend on the bank to maintain his composure, than it is for the man who has been swept away by the stream of calamity, and is doing instant battle with its fierce currents and driving waves. Job is not to be overmuch blamed if, under the stress of calamity, and stung by the baseless calumnies of the friends, he now and then lost composure, and grew immoderate both in his resentments and his retorts. Remembering the keen agony he had to endure, we may well pardon an offence for which it is so easy to account; we may cheerfully admit, as Jehovah Himself admitted, that in the main he spoke of God aright; we may even admire the constancy and patience with which, on the whole, he met the provocations and insults of the friends; and yet we cannot but feel that he often pushed his inferences against the Divine justice and providence much too far: as, indeed, he himself confessed that he had, when at last he saw Jehovah face to face, and carried his just resentment against the friends to excess. There are points in the progress of the story where he seems to revel in his sense of wrong, and to lash out wildly against both God and man. With fine moral tact, Elihu had detected this fault in his tone and bearing, and had discovered whither it was leading him.
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Elihu,
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Accord, Delight, Delighteth, Nothing, Please, Pleased, Profit, Profiteth, Profits, TriesOutline
1. Elihu accuses Job for charging God with injustice10. God omnipotent cannot be unjust31. Man must humble himself unto God34. Elihu reproves JobDictionary of Bible Themes
Job 34:9 5465 profit
5864 futility
Library
July 15 Evening
The ear trieth words, as the mouth tasteth meat.--JOB 34:3. Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.--Judge not according to the appearance, but judge righteous judgment.--I speak as to wise men; judge ye what I say.--Let the word of Christ dwell in you richly in all wisdom. He that hath an ear, let him hear what the Spirit saith.--He that is spiritual judgeth all things. Take heed what ye hear.--I know …
Anonymous—Daily Light on the Daily PathFebruary 3 Evening
The darkness hideth not from thee.--PSA. 139:12. His eyes are upon the ways of man, and he seeth all his goings. There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.--Can any hide himself in secret places that I shall not see him? . . . Do not I fill heaven and earth? saith the Lord. Thou shalt not be afraid for the terror by night; . . . nor for the pestilence that walketh in darkness . . . Because thou hast made the Lord, which is my refuge, even the Most …
Anonymous—Daily Light on the Daily Path
Pride Catechized
DEAR FRIENDS, it is never wise to dispute with God. Let a man strive with his fellow, but not with his Maker. If we must discuss any point, let it be with imperfect beings like ourselves, but not with the infallible and infinitely wise God; for, in most of our discussions, these questions wilt come back to us, "Should it be according to thy mind? Art thou master? Is everyone to be subordinate to thee?" I am going to speak, this evening, to those who have a quarrel with God concerning the way of salvation. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 46: 1900
Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting
Whether God Provides for all Things Directly
Whether God Provides for All Things Directly We proceed to the third article thus: 1. It seems that God does not provide for all things directly. We must ascribe to God whatever dignity requires, and the dignity of a king requires that he provide for his subjects through the medium of ministers. Much more, then, does God provide for all things through some medium. 2. Again, providence ordains things to their end. Now the end of anything is its perfection and good, and every cause directs its effect …
Aquinas—Nature and Grace
Whether Predestination is Certain
Whether Predestination is Certain We proceed to the sixth article thus: 1. It seems that predestination is not certain. For on Rev. 3:11, "hold that fast which thou hast, that no man take thy crown," Augustine says: "no other will take it if one does not lose it." The crown to which one is predestined may therefore be lost as well as won. Hence predestination is not certain. 2. Again, if something is possible, none of its consequences are impossible. Now it is possible for a predestined man, like …
Aquinas—Nature and Grace
Whether God Has Immediate Providence Over Everything?
Objection 1: It seems that God has not immediate providence over all things. For whatever is contained in the notion of dignity, must be attributed to God. But it belongs to the dignity of a king, that he should have ministers; through whose mediation he provides for his subjects. Therefore much less has God Himself immediate providence over all things. Objection 2: Further, it belongs to providence to order all things to an end. Now the end of everything is its perfection and its good. But it appertains …
Saint Thomas Aquinas—Summa Theologica
Whether Christ's Judiciary Power Extends to the Angels?
Objection 1: It would seem that Christ's judiciary power does not extend to the angels, because the good and wicked angels alike were judged in the beginning of the world, when some fell through sin while others were confirmed in bliss. But those already judged have no need of being judged again. Therefore Christ's judiciary power does not extend to the angels. Objection 2: Further, the same person cannot be both judge and judged. But the angels will come to judge with Christ, according to Mat. 25:31: …
Saint Thomas Aquinas—Summa Theologica
Whether it is More Grievous to Sin through Certain Malice than through Passion?
Objection 1: It would seem that it is not more grievous to sin through certain malice than through passion. Because ignorance excuses from sin either altogether or in part. Now ignorance is greater in one who sins through certain malice, than in one who sins through passion; since he that sins through certain malice suffers from the worst form of ignorance, which according to the Philosopher (Ethic. vii, 8) is ignorance of principle, for he has a false estimation of the end, which is the principle …
Saint Thomas Aquinas—Summa Theologica
Whether Anyone Sins through Certain Malice?
Objection 1: It would seem that no one sins purposely, or through certain malice. Because ignorance is opposed to purpose or certain malice. Now "every evil man is ignorant," according to the Philosopher (Ethic. iii, 1); and it is written (Prov. 14:22): "They err that work evil." Therefore no one sins through certain malice. Objection 2: Further, Dionysius says (Div. Nom. iv) that "no one works intending evil." Now to sin through malice seems to denote the intention of doing evil [*Alluding to the …
Saint Thomas Aquinas—Summa Theologica
The Wisdom of God
The next attribute is God's wisdom, which is one of the brightest beams of the Godhead. He is wise in heart.' Job 9:9. The heart is the seat of wisdom. Cor in Hebraeo sumitur pro judicio. Pineda. Among the Hebrews, the heart is put for wisdom.' Let men of understanding tell me:' Job 34:44: in the Hebrew, Let men of heart tell me.' God is wise in heart, that is, he is most wise. God only is wise; he solely and wholly possesses all wisdom; therefore he is called, the only wise God.' I Tim 1:17. All …
Thomas Watson—A Body of Divinity
Whether a Sin is Aggravated by Reason of the Condition of the Person against whom it is Committed?
Objection 1: It would seem that sin is not aggravated by reason of the condition of the person against whom it is committed. For if this were the case a sin would be aggravated chiefly by being committed against a just and holy man. But this does not aggravate a sin: because a virtuous man who bears a wrong with equanimity is less harmed by the wrong done him, than others, who, through being scandalized, are also hurt inwardly. Therefore the condition of the person against whom a sin is committed …
Saint Thomas Aquinas—Summa Theologica
Whether Predestination is Certain?
Objection 1: It seems that predestination is not certain. Because on the words "Hold fast that which thou hast, that no one take thy crown," (Rev 3:11), Augustine says (De Corr. et Grat. 15): "Another will not receive, unless this one were to lose it." Hence the crown which is the effect of predestination can be both acquired and lost. Therefore predestination cannot be certain. Objection 2: Further, granted what is possible, nothing impossible follows. But it is possible that one predestined---e.g. …
Saint Thomas Aquinas—Summa Theologica
Letter ix. Meditation.
"Meditate upon these things."--1 TIM. 4:15. MY DEAR SISTER: The subject of this letter is intimately connected with that of the last; and in proportion to your faithfulness in the duty now under consideration, will be your interest in the word and worship of God. Religious meditation is a serious, devout and practical thinking of divine things; a duty enjoined in Scripture, both by precept and example; and concerning which, let us observe, 1. Its importance. That God has required it, ought to …
Harvey Newcomb—A Practical Directory for Young Christian Females
Whether Vengeance Should be Taken on those who have Sinned Involuntarily?
Objection 1: It seems that vengeance should be taken on those who have sinned involuntarily. For the will of one man does not follow from the will of another. Yet one man is punished for another, according to Ex. 20:5, "I am . . . God . . . jealous, visiting the iniquity of the fathers upon the children, unto the third and fourth generation." Thus for the sin of Cham, his son Chanaan was curse (Gn. 9:25) and for the sin of Giezi, his descendants were struck with leprosy (4 Kings 5). Again the blood …
Saint Thomas Aquinas—Summa Theologica
Thoughts Upon Worldly-Riches. Sect. Ii.
TIMOTHY after his Conversion to the Christian Faith, being found to be a Man of great Parts, Learning, and Piety, and so every way qualified for the work of the Ministry, St. Paul who had planted a Church at Ephesus the Metropolis or chief City of all Asia, left him to dress and propagate it, after his departure from it, giving him Power to ordain Elders or Priests, and to visit and exercise Jurisdiction over them, to see they did not teach false Doctrines, 1 Tim. i. 3. That they be unblameable in …
William Beveridge—Private Thoughts Upon a Christian Life
Directions to Awakened Sinners.
Acts ix. 6. Acts ix. 6. And he, trembling and astonished, said, Lord, what wilt thou have me to do. THESE are the words of Saul, who also is called Paul, (Acts xiii. 9,) when he was stricken to the ground as he was going to Damascus; and any one who had looked upon him in his present circumstances and knew nothing more of him than that view, in comparison with his past life, could have given, would have imagined him one of the most miserable creatures that ever lived upon earth, and would have expected …
Philip Doddridge—Practical Discourses on Regeneration
The Life and Death of Mr. Badman,
Presented to the World in a Familiar Dialogue Between Mr. Wiseman and Mr. Attentive. By John Bunyan ADVERTISEMENT BY THE EDITOR. The life of Badman is a very interesting description, a true and lively portraiture, of the demoralized classes of the trading community in the reign of King Charles II; a subject which naturally led the author to use expressions familiar among such persons, but which are now either obsolete or considered as vulgar. In fact it is the only work proceeding from the prolific …
John Bunyan—The Works of John Bunyan Volumes 1-3
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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