But now trouble has come upon you, and you are weary. It strikes you, and you are dismayed. Sermons
After one brief word of apology for breaking the seemly silence of mourning, Eliphaz plunges in medias res, and at once commences to reproach Job by reminding him of his former conduct, and contrasting his present state with it as an evidence of glaring inconsistency. Job could teach others how to conduct themselves, but no sooner is the test brought home to himself than he fails. The teacher cannot pass the examination for which he has been preparing his pupils. I. THE MISSION OF INSTRUCTING OTHERS IS ONE OF HONOUR AND USEFULNESS. No greater work can be conceived than that of forming character. Thomas Carlyle pointed out the absurdity of heaping honours on the soldier which we deny to the schoolmaster. He thought the cane was a token of greater dignity than the sword. There is no happier result of a life's work than to see those one has influenced growing in wisdom and goodness and strength of character. It was well, indeed, that Job was one who strengthened the weak. This was wholly good, whatever might be his subsequent character. II. HE WHO INSTRUCTS OTHERS IS EXPECTED TO FOLLOW HIS OWN PRECEPTS. The eyes of the world are upon him; his own scholars watch him narrowly. Teaching which is not backed up by example soon becomes quite ineffective. The Christian minister can often do more good by his exemplary life than by his most excellent sermons. If his walk and conversation among men do not adorn the gospel he proclaims, they will mar and mutilate it. The world refuses to separate the preacher from the man. It declines to believe that clerical vestments transform a slovenly, shifty, self-indulgent person, whom no one can respect, into a herald from heaven. The Sunday school teacher whose business reputation is low has no right to expect that his lofty words will train up a noble life in the young people whom he instructs. III. IT IS POSSIBLE TO BE AN INSTRUCTOR OF OTHERS AND YET FAIL ONE'S SELF, The charge of Eliphaz was unfair, for it took no account of the unparalleled troubles of Job - none had been tried like this man - or rather it assumed that he must have been an exceptionally bad man or he would not have suffered such a tremendous reverse of fortune. Thus it suggested that the venerated leader and teacher had been a hypocrite all along. This was doubly unfair. It is possible to have been in earnest while teaching, and yet afterwards to fall before unexpected temptations without having been a hypocrite; for good men are fallible, and no one knows how weak he is till he has been tried. Moreover, in the present case the teacher had not fallen as his censor supposed. Still, there is great force in his warning. Unfortunately, the world is not wanting in men to whom it is only too applicable. There is a great danger of delusion in the faculty of teaching. All of us who instruct others are tempted to confuse our knowledge with our attainments, and our language with our experience. Thus intellectual and professional familiarity with holy things may be mistaken for that vital communion with them which perhaps is not to be found accompanying it. There has only been one perfect Teacher whose conduct was as lofty as his instructions. All others may well learn to walk humbly while teaching the most exalted lessons. - W.F.A. Thou hast strengthened the weak hands. Behold, thou hast instructed many, etc. To do each day's duty with Christian diligence, and to bear each day's crosses with Christian patience; thou hast done it well. But how comes it now to pass that thy present doings shame thy former sayings? and that, as it was noted of Demosthenes the orator, thou art better at praising of virtue than at practising of it? What a shame was it that Hilary should complain that the people's ears were holier than the preachers' hearts, and that Erasmus, by a true lest, should be told that there was more goodness in his book of the Christian soldier than in his bosom! Eliphaz from this ground would here argue that Job was little better than a hypocrite; a censure over-rigid, it being the easiest thing in the world, as a philosopher observed, to give good counsel, and the hardest thing to take it. Dr. Preston, upon his death bed, confessed, that now it came to his own turn, he found it somewhat to do to practise that which he had oft pressed upon others. () 1. That to teach, instruct, and comfort others, is not only a man's duty, but his praise. For here Eliphaz speaks it in a way of commendation, though with an intent to ground a reproof upon it. 2. That such as know God in truth and holiness, are very ready to communicate the knowledge of God unto others. 3. That honourable and great men lose nothing of their honour and greatness by descending to the instruction of others, though their inferiors. 4. That charity, especially spiritual charity, very liberal and open-hearted. Job instructed not only his own, but he instructed others, he instructed many; he did not confine his doctrine and his advice to his own walls, but the sound thereof went wheresoever he went: he instructed many. 5. That the words of the wise have a mighty power, strength, and prevalency in them. You see how efficacious the words of Job were. Job's instructions were strengthenings: thou hast strengthened the weak hands and feeble knees; his words were as stays to hold them up that were ready to fall. When a word goes forth clothed with the authority and power of God, it works wonders. () 1. To commend a man with a "but," is a wound instead of a commendation. Thou hast instructed many, "But," etc. How many are there who salute their friends very fair to their faces, or speak them very fair behind their backs, yet suddenly (as Joab to Amasa) draw out this secret dagger, and stab their honour and honesty to the heart! 2. Observe, great afflictions may disturb the very seat of reason, and leave a saint, in some acts, below a man. 3. That when we see any doing ill, it is good to mind him of the good which he hath done. 4. That the good we have done, is a kind of reproach to us, when we do the contrary evil. 5. It is an easier matter to instruct others in trouble, than to be instructed, or take instruction ourselves in our own troubles. 6. It is a shame for us to teach others the right way, and to go in the wrong ourselves. ()
People Eliphaz, JobPlaces UzTopics Affrighted, Discouraged, Dismayed, Faint, Faintest, Grievest, Impatient, Mind, Strikes, Striketh, Touched, Touches, Toucheth, Troubled, Weariness, WearyOutline 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 4:5 8713 discouragement Job 4:5-7 6115 blame 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 4:5 NIV
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