Eliphaz says," Who can withhold himself from speaking?" He utters his own sentiment, but it is a very common one - far more common than the honest admission of it with which Eliphaz justifies his address to Job.
I. IRREPRESSIBLE SPEECH SPRINGS FROM VARIOUS INFLUENCES, Sometimes it is difficult to find words. What, then, are the things that break open the fountains of speech?
1. Natural temperament. Some are naturally loquacious, others as naturally taciturn. No man is responsible for his original constitution; his responsibility begins with his use of it.
2. Wealth of ideas. It is not only verbal fluency that runs into a volume of speech. One who thinks much will have the materials for talking much. Coleridge meditated deeply; Macaulay read enormously, and remembered all he read; and both were great talkers.
3. Depth of feeling. Passion elves eloquence to the least gifted person. Sympathy will seek for words. So the long contemplation of Job's sufferings urged Eliphaz to speak.
4. Provocation. Eliphaz was shocked at Job's cursing the day of his birth. Unable to enter into the tragic depths of the sufferer's grief, he could easily perceive the highly improper tone of the language used. Controversy rouses the least beautiful, but often the most vigorous, kind of eloquence.
5. Vanity. To many people there is a strange charm in the sound of their own voices.
II. IRREPRESSIBLE SPEECH MAY BE A SOURCE OF GREAT EVIL, The talker rarely seems to consider how keen a weapon he is wielding. He does not appear to remember that his words are like arrows, and that the bow drawn at a venture may inflict a mortal wound; that they are as seeds which may spring up and bear bitter fruit long after the sower has forgotten when and where he threw them broadcast over the earth. Certain points in particular need to be noticed.
1. Irrepressible speech lacks due reflection. It is hasty and ill-judged. Thus it may say far more than the speaker intended, and it may even convey a very false impression. Spoken without due thought, the hurried word may make a suggestion which mature consideration would utterly repudiate. Words lead to deeds, and thus irrepressible speech becomes an unalterable act. "Volatility of words," says Lavater, "is carelessness in actions; words are the wings of actions."
2. Irrepressible speech is likely to be inconsiderate of the feelings of others. Surely Job's three comforters could not have known what cruel barbs their words were, or they would scarcely have tormented the sufferer as they did. It is so easy to wound with the tongue, that if we talk hastily and without thought, it is most likely that we shall do so even without intending it.
3. Irrepressible speech is a slight on the mission of silence. Those seven days of silence served as a healing ministry, or at least they were days of unadulterated sympathy on the part of the three friends. Why, then, should the good men change their tactics? Evidently they had not enough faith in silence.
4. Irrepressible speech needs the preservation of Divine grace. Great talkers should especially look for help from above, that their speech may be "seasoned with salt." He who spake as never man spake is a model of wise, laconic utterance. To be safe in the use of the tongue we need to be much in company with Christ, often in converse with Heaven. - W.F.A.
Them that dwell in houses of clay.
Essex Remembrancer.
The great design of God in His Word and in His providence is to humble the pride and cure the fatal presumption of man.
I. THE IMPRESSIVE DESCRIPTION HERE OF OUR FRAIL AND MORTAL CONDITION. Angels are pure spirits, men are partly spiritual and partly corporal. "We dwell in houses of clay." The frailty of our frame is thus set forth. Its foundation is in the dust, its origin and subsistence are from the dust. This too is a significant expression, "Who are crushed before the moth," that is, sooner than the moth.
II. THIS IMPRESSIVE DESCRIPTION OF OUR FRAILTY IS VERIFIED BY INSTANCES OF DAILY OCCURRENCE. Illustrate by cases of death from simple and sudden accident, and from insidious disease. Draw some practical inferences.
1. If the frame of man is so frail, and liable to death from causes so numerous, what egregious and culpable folly is it to be wholly engrossed in the pursuits and pleasures of the present life.
2. How important to be prepared for a world where death and sorrow are unknown! But what is a due preparation for immortal bliss!
3. If the body is so frail and mortal, and the mind so apt to turn and stray from the solemn consideration required, how necessary is it to pray for light and grace to direct and fix our thoughts on this deeply interesting subject! To learn the method of profitably numbering our days on earth, we all need Divine teaching, and this must be sought of Him who is willing to impart it.
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Eliphaz,
JobPlaces
UzTopics
Able, Assay, Commune, Essay, Essayed, Grieved, Impatient, Mind, Offended, Refrain, Saying, Says, Someone, Speaking, Talk, Tried, Venture, Ventures, Weariness, Weary, Wilt, Withhold, Wouldest, YetOutline
1. Eliphaz reproves Job that the innocent do not suffer7. 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 3:26 5057 rest, physical
8328 quietness
Job 3:1-26
5945 self-pity
Job 3:20-26
5928 resentment, against God
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
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