Job 36:2
"Bear with me a little longer, and I will show you that there is more to be said on God's behalf.
Sermons
Speaking on God's BehalfW.F. Adene Job 36:2
The Portrait of a True PreacherHomilistJob 36:1-4














Elihu is not a little held in roundly asserting that he is speaking on God's behalf. He may be fight, but his assertion needs testing. Not all who claim to speak for God can be accredited as his ambassadors. We must examine the credentials of those who say that they speak on behalf of God.

I. THE FALSE CLAIM TO SPEAK ON GOD'S BEHALF. This claim is put forth repeatedly.

1. By officialism. Because certain people hold a high office, they assume that they have a fight to represent God. But they may be true in their work and in discharging the proper functions of their office, and yet quite false in pretending to speak for God. God does not confine his heavenly communications to official channels.

2. By authoritative orthodoxy. No one can read the sad records of ecclesiastical history without seeing what ungodly passions have been engaged in the battles of theology. Dare we say that the issue of these miserable conflicts has always been a triumph for truth?

3. By personal dogmatism. Young men, such as Elihu, declare that they are speaking for God. They are very positive. But are they infallible? Would it not be well to see that God is not absolutely dependent on our advocacy? Vast mischief has accrued through bungling and even unrighteous attempts to vindicate God's truth and God's action. Can he not take care of his own cause? Shall we, like Uzzah, interfere at every crisis to save the ark of God from destruction? Much unbelief is simply due to unwise advocacy and defence of religion. Sometimes it is best to say nothing, but to trust God's cause to himself. "Be still, and know that I am God."

II. THE NECESSARY DUTY OF SPEAKING ON GOD'S BEHALF. There are times when God requires his people to speak for him, and we dare not be silent under all circumstances. Wrong must be denounced, error corrected, truth maintained, the gospel made known. How, then, can this advocacy be saved from the mischievous effects which follow from a wrong way of speaking for God?

1. By a Divine commission. They who speak for God must be called by God. Whatever be their human mission, they certainly need a Divine vocation. Let a man be well assured in his heart that God has called him before he opens his lips. The assurance may not come by any mystic voices, but by clear indications of providence, the prompting of conscience, the faculty to speak, the open door.

2. By a hold of truth. The teacher must be taught. The, advocate must have his brief; the envoy his despatch. The Christian missionary must be clear in his own grasp of Christian truth. We have the best guide to truth in the Bible. If any one would speak for God, let him follow the teachings of this book.

3. By sympathy with the Spirit of God. We cannot even speak the truth we know wisely and well, unless we are guided by the present influence of the Holy Spirit. It is not enough to study our Bibles. We must be much in prayer, we must live near to God, so that we may speak in the strength and spirit of God. - W.F.A.

Because there is wrath.
Homilist.
The language of the text may be spoken to every impenitent and unbelieving sinner of the human race.

I. THE ACTUAL. "There is wrath."

1. This wrath is Divine. By virtue of God's perfection He is in the possession of an emotional nature, He has the attribute of wrath. Instead of this property being inconsistent with the other attributes of God, it is absolutely necessary to constitute Him morally perfect. This wrath is undoubtedly a great reality.

2. This wrath is merited. Sin merits wrath. Sin is the wrong act of a moral substance, a substance in the possession of free-will. In this act there are rebellion, robbery, and ingratitude. Hence sin merits the Divine indignation. Hence, wherever there is sin there is also suffering.

3. This wrath is impartial. It has been revealed from heaven against angels and against men, without respect of person. It has been revealed against every sinful act of every sinful being.

II. THE PROBABLE. There may be destruction. "Beware lest He take thee away with His stroke."

1. He hath power to do it.

2. He has threatened to do so.

3. Some who were as near saved as you have been lost.

III. THE IMPOSSIBLE. There cannot be deliverance. "Then a great ransom cannot deliver thee," literally, "cannot turn thee aside." Deliverance is impossible —

1. By a great ransom of material wealth. Though we could give mines of gems, oceans of pearls, worlds of gold and silver, yet such a ransom price could not deliver us.

2. By a great ransom of animal life.

3. By the ransom of the Highest, Christ Jesus. "Christ gave Himself a sacrifice for us."

(Homilist.)

Homilist.
1. There is "wrath" in the government of God.

2. This "wrath" may overtake the sinner any moment.

3. When it overtakes him in this way, he has no means of deliverance.

(Homilist.)

Sketches of Four Hundred Sermons.
Whether these words were suited to the ease of Job or not, they are certainly applicable to all impenitent sinners, and contain —

I. AN IMPORTANT ASSERTION. "Because there is wrath." From this declaration it is evident that it has been known from the earliest ages that God is displeased with sin, and has often revealed His anger against the ungodliness of men.

1. This assertion must be explained. The anger, hatred, and wrath of God are not impure passions in Him, as they are in man. All who violate the precepts of His law become obnoxious to its awful penalties, and justly incur the punitive wrath of the Divine Lawgiver (Romans 2:3-9).

2. This assertion must be confirmed. This is evident from the Scriptures, which assure us that the Lord is "angry with the wicked."

II. AN AFFECTIONATE ADMONITION.

1. The exercise of caution. "Beware!" Deeply consider your state and character before God — remember your awful responsibility, and the intimate connection which subsists between a state of mortal probation and eternal retribution (Galatians 6:7, 8); be wise, and know the day of your visitation.

2. The pursuit of salvation. An apprehension of Divine wrath should induce a diligent use of the means appointed for our deliverance; this is the only way of being rescued from sin and ruin.

III. AN IMPRESSIVE ARGUMENT; "Lest He take thee away," etc.

1. The sinner's punishment is inevitable. "Lest He take thee away with His stroke." Incorrigible impenitence leads to unavoidable ruin (Romans 6:21); sin will surely find us out, "for the wicked shall not go unpunished." His stroke signifies a sudden calamity or awful judgment. Such was the deluge — the overthrow of Sodom and Gomorrah — the punishment of Korah, Dathan, and Abiram — the death of Herod, Ananias, and Sapphira, etc. (Genesis 7 and Genesis 19:27-29; Numbers 16:31-33; Acts 5:1-10 and Acts 12:20-23).

2. The sinner's punishment is irremediable. "Then a great ransom cannot deliver thee." To ransom is to deliver, either by price or by power. The present life is the only day of salvation. There is no Redeemer for the finally lost. They have nothing to offer for their ransom, nor can any possible price purchase, or power rescue them from interminable perdition. What, then, is our present state?

(Sketches of Four Hundred Sermons.)

People
Elihu, Job
Places
Uz
Topics
Bear, Behalf, Clear, God's, Honour, Longer, Shew, Somewhat, Speak, Suffer, Wait, Yet
Outline
1. Elihu shows how God is just in his ways
16. How Job's sins hinder God's blessings
24. God's works are to be magnified

Dictionary of Bible Themes
Job 35:16

     5575   talk, idle
     5845   emptiness

Library
Whether by his Passion Christ Merited to be Exalted?
Objection 1: It seems that Christ did not merit to be exalted on account of His Passion. For eminence of rank belongs to God alone, just as knowledge of truth, according to Ps. 112:4: "The Lord is high above all nations, and His glory above the heavens." But Christ as man had the knowledge of all truth, not on account of any preceding merit, but from the very union of God and man, according to Jn. 1:14: "We saw His glory . . . as it were of the only-Begotten of the Father, full of grace and of truth."
Saint Thomas Aquinas—Summa Theologica

Whether Christ Acquired his Judiciary Power by his Merits?
Objection 1: It would seem that Christ did not acquire His judiciary power by His merits. For judiciary power flows from the royal dignity: according to Prov. 20:8: "The king that sitteth on the throne of judgment, scattereth away all evil with his look." But it was without merits that Christ acquired royal power, for it is His due as God's Only-begotten Son: thus it is written (Lk. 1:32): "The Lord God shall give unto Him the throne of David His father, and He shall reign in the house of Jacob for
Saint Thomas Aquinas—Summa Theologica

Whether Christ Will Judge under the Form of his Humanity?
Objection 1: It would seem that Christ will not judge under the form of His humanity. For judgment requires authority in the judge. Now Christ has authority over the quick and the dead as God, for thus is He the Lord and Creator of all. Therefore He will judge under the form of His Godhead. Objection 2: Further, invincible power is requisite in a judge; wherefore it is written (Eccles. 7:6): "Seek not to be made a judge, unless thou have strength enough to extirpate iniquities." Now invincible power
Saint Thomas Aquinas—Summa Theologica

Whether the Old Law was from God?
Objection 1: It would seem that the Old Law was not from God. For it is written (Dt. 32:4): "The works of God are perfect." But the Law was imperfect, as stated above [2060](A[1]). Therefore the Old Law was not from God. Objection 2: Further, it is written (Eccles. 3:14): "I have learned that all the works which God hath made continue for ever." But the Old Law does not continue for ever: since the Apostle says (Heb. 7:18): "There is indeed a setting aside of the former commandment, because of the
Saint Thomas Aquinas—Summa Theologica

Whether Man Can Know that He Has Grace?
Objection 1: It would seem that man can know that he has grace. For grace by its physical reality is in the soul. Now the soul has most certain knowledge of those things that are in it by their physical reality, as appears from Augustine (Gen. ad lit. xii, 31). Hence grace may be known most certainly by one who has grace. Objection 2: Further, as knowledge is a gift of God, so is grace. But whoever receives knowledge from God, knows that he has knowledge, according to Wis. 7:17: The Lord "hath given
Saint Thomas Aquinas—Summa Theologica

Whether the Judicial Power Corresponds to Voluntary Poverty?
Objection 1: It would seem that the judicial power does not correspond to voluntary poverty. For it was promised to none but the twelve apostles (Mat. 19:28): "You shall sit on twelve seats, judging," etc. Since then those who are voluntarily poor are not all apostles, it would seem that the judicial power is not competent to all. Objection 2: Further, to offer sacrifice to God of one's own body is more than to do so of outward things. Now martyrs and also virgins offer sacrifice to God of their
Saint Thomas Aquinas—Summa Theologica

Whether Hypocrisy is the Same as Dissimulation?
Objection 1: It seems that hypocrisy is not the same as dissimulation. For dissimulation consists in lying by deeds. But there may be hypocrisy in showing outwardly what one does inwardly, according to Mat. 6:2, "When thou dost an alms-deed sound not a trumpet before thee, as the hypocrites do." Therefore hypocrisy is not the same as dissimulation. Objection 2: Further, Gregory says (Moral. xxxi, 7): "Some there are who wear the habit of holiness, yet are unable to attain the merit of perfection.
Saint Thomas Aquinas—Summa Theologica

The Great Teacher
Teaching was the great business of the life of Christ during the days of his public ministry. He was sent to teach and to preach. The speaker in the book of Job was thinking of this Great Teacher when he asked--"Who teacheth like him?" Job xxxvi: 22. And it was he who was in the Psalmist's mind when he spoke of the "good, and upright Lord" who would teach sinners, if they were meek, how to walk in his ways. Ps. xxv: 8-9. And he is the Redeemer, of whom the prophet Isaiah was telling when he said--He
Richard Newton—The Life of Jesus Christ for the Young

"That which was from the Beginning,"
1 John i. 1.--"That which was from the beginning," &c. Things are commended sometimes, because they are ancient, especially doctrines in religion, because truth is before error, and falsehood is but an aberration from truth and therefore there is so much plea and contention among men, about antiquity, as if it were the sufficient rule of verity. But the abuse is, that men go not far enough backward in the steps of antiquity, that is, to the most ancient rule, and profession, and practice of truth
Hugh Binning—The Works of the Rev. Hugh Binning

Whether Hypocrisy is Always a Mortal Sin?
Objection 1: It seems that hypocrisy is always a mortal sin. For Jerome says on Is. 16:14: "Of the two evils it is less to sin openly than to simulate holiness": and a gloss on Job 1:21 [*St. Augustine on Ps. 63:7], "As it hath pleased the Lord," etc., says that "pretended justice is no justice, but a twofold sin": and again a gloss on Lam. 4:6, "The iniquity . . . of my people is made greater than the sin of Sodom," says: "He deplores the sins of the soul that falls into hypocrisy, which is a greater
Saint Thomas Aquinas—Summa Theologica

Whether those to whom Christ's Birth was Made Known were Suitably Chosen?
Objection 1: It would seem that those to whom Christ's birth was made known were not suitably chosen. For our Lord (Mat. 10:5) commanded His disciples, "Go ye not into the way of the Gentiles," so that He might be made known to the Jews before the Gentiles. Therefore it seems that much less should Christ's birth have been at once revealed to the Gentiles who "came from the east," as stated Mat. 2:1. Objection 2: Further, the revelation of Divine truth should be made especially to the friends of God,
Saint Thomas Aquinas—Summa Theologica

Divine Grace.
GRACE, LOYE, AND MERCY. I FIND that the goodness of God to his people is diversely expressed in his word, sometimes by the word grace, sometimes by the word love, and sometimes by the word mercy. When it is expressed by that word grace, then it is to show that what he doeth is of his princely will, his royal bounty, and sovereign pleasure. When it is expressed by that word love, then it is to show us that his affection was and is in what he doeth, and that he doeth what he doeth for us with complacency
John Bunyan—The Riches of Bunyan

Messiah's Easy Yoke
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. T hough the influence of education and example, may dispose us to acknowledge the Gospel to be a revelation from God; it can only be rightly understood, or duly prized, by those persons who feel themselves in the circumstances of distress, which it is designed to relieve. No Israelite would think of fleeing to a city of refuge (Joshua 20:2.
John Newton—Messiah Vol. 1

Epistle v. To Theoctista, Sister of the Emperor.
To Theoctista, Sister of the Emperor. Gregory to Theoctista, &c. With how great devotion my mind prostrates itself before your Venerableness I cannot fully express in words; nor yet do I labour to give utterance to it, since, even though I were silent, you read in your heart your own sense of my devotion. I wonder, however, that you withdrew your countenance, till of late bestowed on me, from this my recent engagement in the pastoral office; wherein, under colour of episcopacy, I have been brought
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Greatness of the Soul,
AND UNSPEAKABLENESS 0F THE LOSS THEREOF; WITH THE CAUSES OF THE LOSING IT. FIRST PREACHED AT PINNER'S HALL and now ENLARGED AND PUBLISHED FOR GOOD. By JOHN BUNYAN, London: Printed for Benjamin Alsop, at the Angel and Bible in the Poultry, 1682 Faithfully reprinted from the Author's First Edition. ADVERTISEMENT BY THE EDITOR. Our curiosity is naturally excited to discover what a poor, unlettered mechanic, whose book-learning had been limited to the contents of one volume, could by possibility know
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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