Can a mortal be more righteous than God, or a man more pure than his Maker? Sermons
The apparition spoke and this is what "It" said. No one can gainsay the truth of the words uttered. The only question is how they applied to Job. Eliphaz assumed that Job's position was thereby condemned Leaving this out of account, however, we may see how lofty, true, and important the words that came in the Temanite's vision were. I. THE OBVIOUS FACTS. One would have thought that no ghost was wanted to make such self-evident facts as are here narrated clear to everybody. As we look at the vision of Eliphaz we are tempted to suspect a pompous pretentiousness in it. And yet, though the facts referred to are obvious and unquestionable, they cannot be too impressively insisted on or too profoundly felt. Therefore it may be well that they are brought before us shrouded in the awe of an apparition. These facts concern the littleness of man compared with the greatness of God. At the end of the poem God himself appears and brings them home to Job with a force that is not found in the vision of Eliphaz, partly because God's dealings with Job himself are wise and fair, while the conduct of Eliphaz is unreasonable and unjust. Note three regions in which man's littleness is contrasted with God's greatness. 1. Moral. One man may be more pure or more just than another man. But who can surpass God? Before him the best men shrink and own their utter unworthiness. 2. Intellectual. Some men are more discerning and wise than others, but the height of human capacity is but folly before God. 3. Vital. Man's life is frail and brief. His ephemeral existence is as nothing compared to the eternity of God. All these truths are trite; their importance lies in the application of them. II. THEIR JUST EFFECTS. The tremendous mistake people make is to admit the obvious facts, and then to live exactly as if they did not exist. But if they are they should have great effects upon conduct. Note some of the results they should work in us. 1. Humility. We may not understand God, but we should not venture to judge One so infinitely greater than ourselves. Reverence is our right attitude before the mysteries of Providence. 2. Contrition. We may defend ourselves among men, but we cannot do so in the presence of God. Not only can we conceal nothing from God - we should not wish to do that - but further, we see a higher standard in God than that which prevails among men, and judged by that standard the saint is a sinner. 3. Patience. God is infinitely just; he knows all; he cannot fail. We do not know what he is doing, nor why he acts. But we can wait. 4. Trust. This goes beyond patience. We have a right to confide in so just, wise, and strong a God. His greatness strikes terror in the rebellious soul; but when one is reconciled to God, that very greatness becomes a mighty, invincible rock of refuge. 5. Obedience. Our duty is to do more than submit without a murmur, and wait patiently for God. He is our Master, our King, and our business is to follow his great authority. Sin is self-will, pride, distrust, disobedience. The Christian life is one of active service; it is treading humbly in the way which our infinite God assigns to us. His greatness justly commands implicit obedience. - W.F.A. Shall a man he more pure than his Maker? The sum of the assertion in this verse is, that no man can be more pure and just than God. Let a man be never so just or sincere, yet there ought no comparison be made betwixt his righteousness and God's. Learn — 1. God is most righteous, pure, and holy, within Himself and in His administration, so that He can do no wrong, nor ought He to be challenged by any. Sufficient arguments are not wanting whereby to clear this righteousness of God in all His dealings, and particularly in His afflicting godly men, and suffering the wicked to prosper; but when we consider His absolute dominion and sovereignty, and His holiness in Himself, it will put the matter beyond all debate, though we dip no further into the particulars. 2. This righteousness and holiness of God is so infinitely transcendent, that the holiness of the best of men cannot compare with it; but it becomes impurity, except he look on them in a Mediator. 3. Though God be thus just and holy, and that infinitely above the best of men, yet men are not wanting, in many cases, to reproach and reflect upon the righteousness of God, yea, and to cry up their own worth and holiness, to the prejudice of His righteousness. 4. An impatient complainer under affliction doth, in effect, wrong God and His righteousness, and sinfully extol his own holiness. 5. Whatever liberty men take to vent their passions, and to judge harshly of God and His dealing; and whatever their passion suggest for justifying thereof, yet men's own consciences and reason, in cold blood, will tell them that their sentence is unjust. 6. Men's frailty and mortality bear witness against them, that they are not perfectly pure, and that they may not compare with God. 7. Man, considered not only in his frailties, but even in his strength and best endowments, is infinitely inferior to God. 8. If men consider that God is their Creator and Maker, and that they have no degree of perfection which is not from God, they will find it a high presumption to compete with Him in the point of perfection. () "Shall man be more just than God?" The vision described in the passage from which the text is taken, is awful and sublime. Its spiritual meaning, and the moral instruction it conveys, are of superior interest and importance. That the acknowledged probity of Job's life might not justify such impatience and complaint, Eliphaz, from a vision that was revealed unto him, disparages all human attainments and excellency before God, in order to vindicate the ways of God to man; to prove that all His laws are holy, just, and good; to repress pride and inculcate humility. The duty of humility may be proved — I. FROM MAN'S RELATIVE CONDITION IN THE WORLD. That we did not bring ourselves into existence, and are incapable, for a moment, to support ourselves in it, are self-evident truths. If we, and all that belongs to us, be the gift of God, of what have we to be proud, even in the most favourable estimate we can make of ourselves, and of all our acquisitions? Of scientific improvement and cultivated talents how little reason there is for boasting. Of moral and religious improvement how can he boast who even knows not his secret errors? II. FROM THE EXAMPLE OF OUR SAVIOUR. As it is a perfect pattern of universal excellence, so in the display of this virtue it is eminently instructive. If anything could give addition to such illustrious acts of goodness, it was the mildness, the tenderness, the humility, with which they were conferred. If we be His true disciples, we, like Him, will be clothed with humility, and consider it as the distinguishing characteristic of our Christian profession. III. THE ADVANTAGES WITH WHICH IT IS ATTENDED, STRONGLY ENFORCE THE PRACTICE OF THIS VIRTUE. It paves the way for general esteem, exempts us from the mortifications of vanity and pride; by enabling us to form just views of our own characters, it teaches us where to correct them when wrong, and where to improve their excellence when good; it leaves us in full possession of all our powers and attainments, without envy and without detraction; it repels chagrin and engenders contentment; it is a sunshine of the mind, which throws its mild lustre on every object; and affords to every intellectual and moral excellence the most advantageous light in which it can appear. In short, it is leasing to God, and equally ornamental and advantageous to man. () People Eliphaz, JobPlaces UzTopics Clean, Cleaner, Maker, Mankind, Mortal, Pure, Purer, Righteous, UprightOutline 1. Eliphaz reproves Job that the innocent do not suffer
7. He teaches God's judgments to be not for the righteous, but for the wicked.
12. His fearful vision to humble the excellency of creatures before God.
Dictionary of Bible Themes Job 4:17 1125 God, righteousness
8321 perfection, divine
8326 purity, moral and spiritual
8825 self-righteousness, and gospel Library November 17 Evening
Whatsoever a man soweth, that shall he also reap.--GAL. 6:7. They that plow iniquity, and sow wickedness, reap the same.--They have sown the wind, and they shall reap the whirlwind.--He that soweth to his flesh shall of the flesh reap corruption. To him that soweth righteousness shall be a sure reward.--He that soweth to the Spirit shall of the Spirit reap life everlasting. And let us not be weary in well doing: for in due season we shall reap, if we faint not. As we have therefore opportunity, let …
Anonymous—Daily Light on the Daily PathWhether the Evil of Fault Can be in the Angels?
Objection 1: It would seem that there can be no evil of fault in the angels. For there can be no evil except in things which are in potentiality, as is said by the Philosopher (Metaph. ix, text. 19), because the subject of privation is a being in potentiality. But the angels have not being in potentiality, since they are subsisting forms. Therefore there can be no evil in them. Objection 2: Further, the angels are higher than the heavenly bodies. But philosophers say that there cannot be evil in …
Saint Thomas Aquinas—Summa Theologica Whether Human Nature was More Assumable by the Son of God than any Other Nature?
Objection 1: It would seem that human nature is not more capable of being assumed by the Son of God than any other nature. For Augustine says (Ep. ad Volusianum cxxxvii): "In deeds wrought miraculously the whole reason of the deed is the power of the doer." Now the power of God Who wrought the Incarnation, which is a most miraculous work, is not limited to one nature, since the power of God is infinite. Therefore human nature is not more capable of being assumed than any other creature. Objection …
Saint Thomas Aquinas—Summa Theologica Whether the Contemplative Life is Continuous?
Objection 1: It would seem that the contemplative life is not continuous. For the contemplative life consists essentially in things pertaining to the intellect. Now all the intellectual perfections of this life will be made void, according to 1 Cor. 13:8, "Whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed." Therefore the contemplative life is made void. Objection 2: Further, a man tastes the sweetness of contemplation by snatches and for a short time only: …
Saint Thomas Aquinas—Summa Theologica Whether the Sin against the Holy Ghost Can be Forgiven?
Objection 1: It would seem that the sin against the Holy Ghost can be forgiven. For Augustine says (De Verb. Dom., Serm. lxxi): "We should despair of no man, so long as Our Lord's patience brings him back to repentance." But if any sin cannot be forgiven, it would be possible to despair of some sinners. Therefore the sin against the Holy Ghost can be forgiven. Objection 2: Further, no sin is forgiven, except through the soul being healed by God. But "no disease is incurable to an all-powerful physician," …
Saint Thomas Aquinas—Summa Theologica Whether Christ Received Knowledge from the Angels?
Objection 1: It would seem that Christ received knowledge from the angels. For it is written (Lk. 22:43) that "there appeared to Him an angel from heaven, strengthening Him." But we are strengthened by the comforting words of a teacher, according to Job 4:3,4: "Behold thou hast taught many and hast strengthened the weary hand. Thy words have confirmed them that were staggering." Therefore Christ was taught by angels. Objection 2: Further, Dionysius says (Coel. Hier. iv): "For I see that even Jesus---the …
Saint Thomas Aquinas—Summa Theologica The Difference Between Union and Rapture. What Rapture Is. The Blessing it is to the Soul. The Effects of It.
1. I wish I could explain, with the help of God, wherein union differs from rapture, or from transport, or from flight of the spirit, as they speak, or from a trance, which are all one. [1] I mean, that all these are only different names for that one and the same thing, which is also called ecstasy. [2] It is more excellent than union, the fruits of it are much greater, and its other operations more manifold; for union is uniform in the beginning, the middle, and the end, and is so also interiorly. …
Teresa of Avila—The Life of St. Teresa of Jesus God Far Above Creatures. Job 4:17-21.
God far above creatures. Job 4:17-21. Shall the vile race of flesh and blood Contend with their Creator God? Shall mortal worms presume to be More holy, wise, or just than he? Behold, he puts his trust in none Of all the spirits round his throne: Their natures, when compared with his, Are neither holy, just, nor wise. But how much meaner things are they Who spring from dust, and dwell in clay! Touched by the finger of thy wrath, We faint and vanish like the moth. From night to day, from day to …
Isaac Watts—The Psalms and Hymns of Isaac Watts What is Meant by "Altogether Lovely"
Let us consider this excellent expression, and particularly reflect on what is contained in it, and you shall find this expression "altogether lovely." First, It excludes all unloveliness and disagreeableness from Jesus Christ. As a theologian long ago said, "There is nothing in him which is not loveable." The excellencies of Jesus Christ are perfectly exclusive of all their opposites; there is nothing of a contrary property or quality found in him to contaminate or devaluate his excellency. And …
John Flavel—Christ Altogether Lovely 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 after the Resurrection the Saints Will See God with the Eyes of the Body? [*Cf. Fp, Q , a ]
Objection 1: It would seem that after the resurrection the saints will see God with the eyes of the body. Because the glorified eye has greater power than one that is not glorified. Now the blessed Job saw God with his eyes (Job 42:5): "With the hearing of the ear, I have heard Thee, but now my eye seeth Thee." Much more therefore will the glorified eye be able to see God in His essence. Objection 2: Further, it is written (Job 19:26): "In my flesh I shall see God my Saviour [Vulg.: 'my God']." Therefore …
Saint Thomas Aquinas—Summa Theologica Necessity of Contemplating the Judgment-Seat of God, in Order to be Seriously Convinced of the Doctrine of Gratuitous Justification.
1. Source of error on the subject of Justification. Sophists speak as if the question were to be discussed before some human tribunal. It relates to the majesty and justice of God. Hence nothing accepted without absolute perfection. Passages confirming this doctrine. If we descend to the righteousness of the Law, the curse immediately appears. 2. Source of hypocritical confidence. Illustrated by a simile. Exhortation. Testimony of Job, David, and Paul. 3. Confession of Augustine and Bernard. 4. Another …
John Calvin—The Institutes of the Christian Religion Certain Heavenly Secrets, visions, and Revelations. The Effects of them in Her Soul.
1. One night I was so unwell that I thought I might be excused making my prayer; so I took my rosary, that I might employ myself in vocal prayer, trying not to be recollected in my understanding, though outwardly I was recollected, being in my oratory. These little precautions are of no use when our Lord will have it otherwise. I remained there but a few moments thus, when I was rapt in spirit with such violence that I could make no resistance whatever. It seemed to me that I was taken up to heaven; …
Teresa of Avila—The Life of St. Teresa of Jesus Grace Abounding to the Chief of Sinners:
A BRIEF AND FAITHFUL RELATION OF THE EXCEEDING MERCY OF GOD IN CHRIST TO HIS POOR SERVANT, JOHN BUNYAN; WHEREIN IS PARTICULARLY SHOWED THE MANNER OF HIS CONVERSION, HIS SIGHT AND TROUBLE FOR SIN, HIS DREADFUL TEMPTATIONS, ALSO HOW HE DESPAIRED OF GOD'S MERCY, AND HOW THE LORD AT LENGTH THROUGH CHRIST DID DELIVER HIM FROM ALL THE GUILT AND TERROR THAT LAY UPON HIM. Whereunto is added a brief relation of his call to the work of the ministry, of his temptations therein, as also what he hath met with …
John Bunyan—The Works of John Bunyan Volumes 1-3 The Promises of the Law and the Gospel Reconciled.
1. Brief summary of Chapters 15 and 16. Why justification is denied to works. Argument of opponents founded on the promises of the law. The substance of this argument. Answer. Those who would be justified before God must be exempted from the power of the law. How this is done. 2. Confirmation of the answer ab impossibili, and from the testimony of an Apostle and of David. 3. Answer to the objection, by showing why these promises were given. Refutation of the sophistical distinction between the intrinsic …
John Calvin—The Institutes of the Christian Religion On the Animals
The birds are the saints, because they fly to the higher heart; in the gospel: and he made great branches that the birds of the air might live in their shade. [Mark 4:32] Flying is the death of the saints in God or the knowledge of the Scriptures; in the psalm: I shall fly and I shall be at rest. [Ps. 54(55):7 Vulgate] The wings are the two testaments; in Ezekiel: your body will fly with two wings of its own. [Ez. 1:23] The feathers are the Scriptures; in the psalm: the wings of the silver dove. …
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons The Person and Work of the Holy Spirit as Revealed in his Names.
At least twenty-five different names are used in the Old and New Testaments in speaking of the Holy Spirit. There is the deepest significance in these names. By the careful study of them, we find a wonderful revelation of the Person and work of the Holy Spirit. I. The Spirit. The simplest name by which the Holy Spirit is mentioned in the Bible is that which stands at the head of this paragraph--"The Spirit." This name is also used as the basis of other names, so we begin our study with this. …
R. A. Torrey—The Person and Work of The Holy Spirit A Few Sighs from Hell;
or, The Groans of the Damned Soul: or, An Exposition of those Words in the Sixteenth of Luke, Concerning the Rich Man and the Beggar WHEREIN IS DISCOVERED THE LAMENTABLE STATE OF THE DAMNED; THEIR CRIES, THEIR DESIRES IN THEIR DISTRESSES, WITH THE DETERMINATION OF GOD UPON THEM. A GOOD WARNING WORD TO SINNERS, BOTH OLD AND YOUNG, TO TAKE INTO CONSIDERATION BETIMES, AND TO SEEK, BY FAITH IN JESUS CHRIST, TO AVOID, LEST THEY COME INTO THE SAME PLACE OF TORMENT. Also, a Brief Discourse touching the …
John Bunyan—The Works of John Bunyan Volumes 1-3 Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months …
J. W. McGarvey—The Four-Fold Gospel 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 Links Job 4:17 NIV
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