2. A child of God is in a happy condition under all corrections. Corrections are not sent to take away his comforts, but to take away his corruptions. Again, corrections are not manifestations of wrath, but an evidence of His love (Revelation 3:21). And if any doubt, can a man be happy when his outward comfort is gone? Doubtless he may: for a man is never unhappy, but when he hath lost that wherein happiness doth consist. The happiness of a godly man doth not consist in his outward comforts, in riches, in health, in honour, in civil liberty, or human relations; therefore in the loss of these he cannot be unhappy. His happiness consists in his relation to and acceptance with God, in his title to and union with Jesus Christ. He hath not lost anything discernible out of his estate. Suppose a man were worth a million of money, and he should lose a penny, would you think this man an undone man No: his estate feels not this loss, and therefore he hath not lost his estate.

3. A godly man cannot be unhappy while he enjoys God. And he usually enjoys God most, when he is most afflicted.

(J. Caryl.)

1. Restoration. "He maketh sore, and bindeth up," etc. When brought to repentance, by God's correction, the sinner is tenderly nursed back to health.

2. Assurance of God's unwearied kindness. God does not grow tired of the work of rescue. His loving kindness is signally displayed in His deliverance of the trusting soul from the greatest and most tremendous calamities. The best earthly friend has limitations to his power to help.

3. A relation of amity between the soul and the powers that have injured it. The transgressor of God's laws is chastised, but the man who puts himself in harmony with God's will, and yields submission to His laws, finds all nature tributary to his welfare.

4. Deliverance from anxiety over small and common ills of life. Such are hard to bear. As the heart is, so is the man. Tranquillity of heart comes in answer to prayer, or as a fruit of the Spirit, which God gives to comfort and strengthen His afflicted ones. Faulty as human nature is and needing correction, the chastisement which God administers to accomplish it is indispensable to the highest type of character.

(Albert H. Currier.)

I. HE TOUCHES UPON THE FACTS IN THE MATTER.

1. The chief fact before him is that suffering is real. The reality of it is the very substructure of his thought. It is not well for us to brood over sorrows. But it is not well for us to deal with them by shutting our eyes to them. A large part of the Scripture is occupied with the trials of life. Pain is here a colossal, awful fact.

2. Another fact patent to Eliphaz was that suffering comes from God. It is "the chastening of the Almighty." God is not responsible for everything which He permits. He is not responsible for sin. Nor is He responsible for suffering as a whole, which has come into the world as the result of sin. But He is responsible for the method of the application of individual sufferings, now that suffering is here. The saint can look up out of his sorrows and say, "God means something by this for me." From God's point of view no suffering is intended to be wasted.

II. ELIPHAZ PROCEEDS TO SHOW THE PURPOSE OF SUFFERING.

1. Its purpose is to lead one to self-inspection, confession of sin, and repentance.

2. But the true intention of it, of course, lies back of the thing itself. Suffering is not for suffering's sake. There is always in God's thought a sequence to come.

III. THE RESULT OF GOD'S CORRECTIVE AFFLICTIONS IS SHOWN.

1. Eliphaz shows it to be an advance for the soul, which is led by them to penitence.

2. He shows that outward prosperity comes to those who accept God's correction and turn from their sins. In his words we find an idealisation of the prosperity of the righteous. There may be a literal reference to the present life. It may refer to the blessedness in the future life of the saint who patiently accepts God's correction here. Righteousness as a rule pays, and wickedness as a rule does not pay. The conclusion of the whole matter is set forth in the words, "Behold, happy is the man whom God correcteth."

(D. J. Burrell, D. D.)

I. WHEN DOES THE CHASTISEMENT OF THE ALMIGHTY CONDUCE TO OUR HAPPINESS? l. When it induces thoughtfulness. It is surprising how little we think, i.e., think seriously and well. Of eternal things we hardly think at all. The correction of the Almighty leads us to say, Wherefore hath the Lord done this? Hence thoughtfulness deepens and increases.

2. When it reminds us of our frailty. The consideration of our latter end avails much to moderate our attachment to a world the fashion of which passeth away, and from which we ourselves are hastening.

3. When it induces more earnest prayer. It is no easy matter to keep alive the power of religion in the soul. Nothing but habitual watchfulness and prayer will do it. To this we are naturally averse, and this natural aversion doth remain even in them that are regenerate. There are few who do not know how cold and formal, how negligent and careless we can become in prayer. Happy is it when our trouble leads us to greater and more importunate earnestness in prayer.

4. When it raises our minds above sublunary things. The soul, chastened and corrected here, will affect the rest which remains for her hereafter.

5. When it endears to us the Lord Jesus Christ. When our sin is discovered to us, how all-desirable does Jesus Christ become. Never do we so fully appreciate this gift as when we are racked with pain, worn with disease, and when, standing on the verge of time, we are about, expectantly, to launch away into the eternal world.

II. WHY, THEREFORE, SHOULD CHASTISEMENT NOT BE DESPISED?

1. Because it is the correction of a tender Father. A loving father does not willingly afflict his child. Amidst our severest sufferings God is our Father still.

2. Because God is almighty to save and to deliver. A father may make as though he heard not the cry of a corrected child: nevertheless, the cry of a broken and contrite heart will move and interest him.

3. Because God designs our spiritual good thereby. The Lord woundeth and maketh us sore, purposely for the fuller and more glorious manifestation of His own power and goodness, first in the humiliation, and then in the salvation of our souls. He empties us of self-love and carnal complacency, to fill us with His grace and Spirit. He tries our faith to prove its preciousness. Shall we then dread the fire that refines?

4. Because Christ went before us to glory through sufferings. Nothing should be undervalued that tends to make us like Jesus Christ.

5. Because it tends to meeten us instrumentally for heaven. There must be a preparedness of mind for its society, its converse, its employments. This is nowhere so readily acquired as in the school of affliction.

(W. Mudge.)

I. THAT AFFLICTION, THROUGH WHATEVER CHANNEL IT MAY COME, IS TO A GOOD MAN A BENEFICENT DISPENSATION. "Behold, happy is the man whom God correcteth; therefore despise not thou the chastening of the Almighty," etc. He regards affliction, in these verses, as coming from a variety of sources. He speaks of "famine," of "war," of "the scourge of the tongue" (slander), and points even to the ravages of wild beasts, and the stones of the field. Truly, human suffering does spring up from a great variety of sources, it starts from many fountains, and flows through many channels. There are elements both within him and without that bring on man unnumbered pains and sorrows. But his position is that all this affliction, to a good man, is beneficent. Why happy?

1. God corrects the good man by affliction. "Whom God correcteth."

2. God redeems the good man from affliction. "For He maketh sore, and bindeth up; He woundeth, and His hands make whole. He shall deliver thee in six troubles; yea, in seven there shall no evil touch thee." The affliction is only temporary: the Almighty in His time removes it. He that maketh sore binds up, He that woundeth maketh whole.

3. God guards the good man in affliction. "Thou shalt be hid from the scourge of the tongue; neither shalt thou be afraid of destruction when it cometh. At destruction and famine thou shalt laugh; neither shalt thou be afraid of the beasts of the earth." The Eternal is with His people in the furnace: He is a wall of fire round about them, He hides them in His pavilion. "My God hath sent His angel to shut the lions' mouths, that they have not hurt me."

4. God blesses the good man in affliction. These blessings are indicated —(1) Facility in material progress. "For thou shalt be in league with the stones of the field; and the beasts of the field shall be at peace with thee." Whether the "stones and beasts of the field" here point to the obstructions of the agriculturist, or to the progress of the traveller, it does not matter, the idea is the same, — the absence of obstructions. In worldly matters the great God makes straight the path of His people.(2) Peace and security in domestic life. "Blessed shalt thou be when thou comest in, blessed shalt thou be when thou goest out."(3) Flourishing posterity. "Thou shalt know also that thy seed shall be great (margin, much), and thine offspring as the grass of the earth." This is a blessing more esteemed in distant ages and Eastern lands than in modern times and Western climes.

5. God perfects the good man by affliction. It will ripen the character and prepare for a happy world, Three ideas —(1) That true religion is a life which grows in this world to a certain maturity.(2) That when this maturity is reached, his removal from the worm will take place.(3) That affliction is one of the means that brings about this maturity.

II. THAT THIS AFFLICTION, AS A BENEFICENT DISPENSATION TO A GOOD MAN, SHOULD BE DULY PRIZED AND PONDERED BY HIM. Reverence the chastening of the Almighty. Do not murmur; do not complain. It would be well if the afflicted saint would ever ponder the origin, the design, the necessity and tendency of his sufferings. Conclusion — This first address of Eliphaz —

1. Serves to correct popular mistakes. It is popularly supposed that the farther back we go in the history of the world, the more benighted are men: that broad and philosophic views of God and His universe are the birth of these last times. But here is a man, this old Temanite, who lived in a lonely desert, upwards of 3000 years ago, whose views, in their loftiness, breadth, and accuracy, shall bear comparison, not only with the wisest sages of Greece and Rome, but with the chief savants of these enlightened times. This old Temanite was outside the supposed inspired circle, and yet his ideas seem, for the most part, so thoroughly in accord with the utterances of the acknowledged inspired men, that they are even quoted by them.

2. Suggests a probable theological misunderstanding. Most biblical expositors and theological writers regard Eliphaz as considering Job a great sinner, because he was a great sufferer. How can this be reconciled with the fact that Eliphaz starts the paragraph with, "Behold, happy is the man whom God correcteth"? In the whole of the paragraph, in fact, he shows that it was a good thing for a good man to be afflicted. Does he contradict himself? It may be so, for he was human, and therefore errable; but my impression is, that Eliphaz drew his conclusion that Job was a great sinner, not merely, if at all, from his great sufferings, but from the murmuring spirit which he displayed under them, as recorded in the third chapter.

(Homilist.)

2. The lightest chastenings come from a hand that is able to destroy. When the stroke is little, yet a great God strikes. Although God give thee but a touch, a stripe which scarce grazes the skin: yet He is able to wound thee to the heart. Know, it is not because He wants power to strike harder, but because He will not, because He is pleased to moderate His power; thou hast but such a chastening, as a child of a year old may well bear; but at that time, know, thou art chastened with a hand able to pull down the whole world; the hand of Shaddai, the Almighty gives that little blow. Men seldom strike their brethren less than their power; they would often strike them more, their will is stronger than their arm. But the Lord's arm is stronger (in this sense) than His will. He doth but chasten, who could destroy.

(J. Caryl.)

     5298   doctors

Job 5:17-18

     5285   cures
     8231   discipline, divine

The Peaceable Fruits of Sorrows Rightly Borne
'Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty: 18. For He maketh sore, and bindeth up: He woundeth, and His hands make whole. 19. He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee. 20. In famine He shall redeem thee from death: and in war from the power of the sword. 21. Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh. 22. At destruction and famine …
Alexander Maclaren—Expositions of Holy Scripture

The Death of the Christian
This morning, we shall consider the death of Christians in general; not of the aged Christian merely, for we shall show you that while this text does seem to bear upon the aged Christian, in reality it speaks with a loud voice to every man who is a believer. "Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season." There are four things we shall mark in the text. First, we shall consider that death is inevitable, because it says, "Thou shalt come." Secondly, that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

"There is Therefore Now no Condemnation to them which are in Christ Jesus, who Walk not after the Flesh, but after the Spirit. "
Rom. viii. 1.--"There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit." There are three things which concur to make man miserable,--sin, condemnation, and affliction. Every one may observe that "man is born unto trouble as the sparks fly upward," that his days here are few and evil. He possesses "months of vanity, and wearisome nights are appointed" for him. Job v. 6, 7, vii. 3. He "is of few days and full of trouble," Job xiv. …
Hugh Binning—The Works of the Rev. Hugh Binning

The Christian Struggling under Great and Heavy Affliction.
1. Here it is advised--that afflictions should only be expected.--2. That the righteous hand of God should be acknowledged in them when they come.--3. That they should be borne with patience.--4. That the divine conduct in them should be cordially approved.--5. That thankfulness should be maintained in the midst of trials.--6. That the design of afflictions should be diligently inquired into, and all proper assistance taken in discovering it.--7. That, when it is discovered, it should humbly be complied …
Philip Doddridge—The Rise and Progress of Religion in the Soul

Letter xxxii (A. D. 1132) to Thurstan, Archbishop of York
To Thurstan, Archbishop of York Bernard praises his charity and beneficence towards the Religious. To the very dear father and Reverend Lord Thurstan, by the Grace of God Archbishop of York, Bernard, Abbot of Clairvaux, wishes the fullest health. The general good report of men, as I have experienced, has said nothing in your favour which the splendour of your good works does not justify. Your actions, in fact, show that your high reputation, which fame had previously spread everywhere, was neither …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Whether we Ought to Pray to God Alone?
Objection 1: It would seem that we ought to pray to God alone. Prayer is an act of religion, as stated above [3016](A[3]). But God alone is to be worshiped by religion. Therefore we should pray to God alone. Objection 2: Further, it is useless to pray to one who is ignorant of the prayer. But it belongs to God alone to know one's prayer, both because frequently prayer is uttered by an interior act which God alone knows, rather than by words, according to the saying of the Apostle (1 Cor. 14:15), …
Saint Thomas Aquinas—Summa Theologica

Whether we Ought to Call Upon the Saints to Pray for Us?
Objection 1: It would seem that we ought not to call upon the saints to pray for us. For no man asks anyone's friends to pray for him, except in so far as he believes he will more easily find favor with them. But God is infinitely more merciful than any saint, and consequently His will is more easily inclined to give us a gracious hearing, than the will of a saint. Therefore it would seem unnecessary to make the saints mediators between us and God, that they may intercede for us. Objection 2: Further, …
Saint Thomas Aquinas—Summa Theologica

Whether it is Lawful to Imprison a Man?
Objection 1: It would seem unlawful to imprison a man. An act which deals with undue matter is evil in its genus, as stated above ([2910]FS, Q[18], A[2]). Now man, having a free-will, is undue matter for imprisonment which is inconsistent with free-will. Therefore it is unlawful to imprison a man. Objection 2: Further, human justice should be ruled by Divine justice. Now according to Ecclus. 15:14, "God left man in the hand of his own counsel." Therefore it seems that a man ought not to be coerced …
Saint Thomas Aquinas—Summa Theologica

Whether the Beatitudes are Suitably Enumerated?
Objection 1: It would seem that the beatitudes are unsuitably enumerated. For the beatitudes are assigned to the gifts, as stated above (A[1], ad 1). Now some of the gifts, viz. wisdom and understanding, belong to the contemplative life: yet no beatitude is assigned to the act of contemplation, for all are assigned to matters connected with the active life. Therefore the beatitudes are insufficiently enumerated. Objection 2: Further, not only do the executive gifts belong to the active life, but …
Saint Thomas Aquinas—Summa Theologica

Whether Envy is a Kind of Sorrow?
Objection 1: It would seem that envy is not a kind of sorrow. For the object of envy is a good, for Gregory says (Moral. v, 46) of the envious man that "self-inflicted pain wounds the pining spirit, which is racked by the prosperity of another." Therefore envy is not a kind of sorrow. Objection 2: Further, likeness is a cause, not of sorrow but rather of pleasure. But likeness is a cause of envy: for the Philosopher says (Rhet. ii, 10): "Men are envious of such as are like them in genus, in knowledge, …
Saint Thomas Aquinas—Summa Theologica

Whether Envy is a Mortal Sin?
Objection 1: It would seem that envy is not a mortal sin. For since envy is a kind of sorrow, it is a passion of the sensitive appetite. Now there is no mortal sin in the sensuality, but only in the reason, as Augustine declares (De Trin. xii, 12) [*Cf. [2644]FS, Q[74], A[4]]. Therefore envy is not a mortal sin. Objection 2: Further, there cannot be mortal sin in infants. But envy can be in them, for Augustine says (Confess. i): "I myself have seen and known even a baby envious, it could not speak, …
Saint Thomas Aquinas—Summa Theologica

Whether all Anger is a Mortal Sin?
Objection 1: It would seem that all anger is a mortal sin. For it is written (Job 5:2): "Anger killeth the foolish man [*Vulg.: 'Anger indeed killeth the foolish']," and he speaks of the spiritual killing, whence mortal sin takes its name. Therefore all anger is a mortal sin. Objection 2: Further, nothing save mortal sin is deserving of eternal condemnation. Now anger deserves eternal condemnation; for our Lord said (Mat. 5:22): "Whosoever is angry with his brother shall be in danger of the judgment": …
Saint Thomas Aquinas—Summa Theologica

Whether the Particular Punishments of Our First Parents are Suitably Appointed in Scripture?
Objection 1: It would seem that the particular punishments of our first parents are unsuitably appointed in Scripture. For that which would have occurred even without sin should not be described as a punishment for sin. Now seemingly there would have been "pain in child-bearing," even had there been no sin: for the disposition of the female sex is such that offspring cannot be born without pain to the bearer. Likewise the "subjection of woman to man" results from the perfection of the male, and the …
Saint Thomas Aquinas—Summa Theologica

Whether Sin Has a Cause?
Objection 1: It would seem that sin has no cause. For sin has the nature of evil, as stated above ([1760]Q[71], A[6]). But evil has no cause, as Dionysius says (Div. Nom. iv). Therefore sin has no cause. Objection 2: Further, a cause is that from which something follows of necessity. Now that which is of necessity, seems to be no sin, for every sin is voluntary. Therefore sin has no cause. Objection 3: Further, if sin has a cause, this cause is either good or evil. It is not a good, because good …
Saint Thomas Aquinas—Summa Theologica

Afflictions and Death under Providence. Job 5:6-8.
Afflictions and death under Providence. Job 5:6-8. Not from the dust affliction grows, Nor troubles rise by chance; Yet we are born to cares and woes; A sad inheritance! As sparks break out from burning coals, And still are upwards borne So grief is rooted in our souls, And man grows lip to mourn. Yet with my God I leave my cause, And trust his promised grace; He rules me by his well-known laws Of love and righteousness. Not all the pains that e'er I bore Shall spoil my future peace, For death …
Isaac Watts—The Psalms and Hymns of Isaac Watts

'All Things are Yours'
'They fought from heaven; the stars in their courses fought against Sisera.'--JUDGES v. 20. 'For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee.'--Job v. 23. These two poetical fragments present the same truth on opposite sides. The first of them comes from Deborah's triumphant chant. The singer identifies God with the cause of Israel, and declares that heaven itself fought against those who fought against God's people. There may be …
Alexander Maclaren—Expositions of Holy Scripture

2 Sam. 23:4-5. Without Clouds.
[13] "He shall be as the light of the morning, when the sun rises, even a morning without clouds; as the tender grass springeth out of the earth by clear shining after rain. Although my house be not so with God; yet He hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although He make it not to grow."--2 Sam. 23:4-5. THE text which heads this page is taken from a chapter which ought to be very interesting to every Christian. …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Question Lxxxiii of Prayer
I. Is Prayer an Act of the Appetitive Powers? Cardinal Cajetan, On Prayer based on Friendship II. Is it Fitting to Pray? Cardinal Cajetan, On Prayer as a True Cause S. Augustine, On the Sermon on the Mount, II. iii. 14 " On the Gift of Perseverance, vii. 15 III. Is Prayer an Act of the Virtue of Religion? Cardinal Cajetan, On the Humility of Prayer S. Augustine, On Psalm cii. 10 " Of the Gift of Perseverance, xvi. 39 IV. Ought We to Pray to God Alone? S. Augustine, Sermon, cxxvii. 2 V. …
St. Thomas Aquinas—On Prayer and The Contemplative Life

Covenanting According to the Purposes of God.
Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated …
John Cunningham—The Ordinance of Covenanting

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 Figurative Language of Scripture.
1. When the psalmist says: "The Lord God is a sun and shield" (Psa. 84:11), he means that God is to all his creatures the source of life and blessedness, and their almighty protector; but this meaning he conveys under the figure of a sun and a shield. When, again, the apostle James says that Moses is read in the synagogues every Sabbath-day (Acts 15:21), he signifies the writings of Moses under the figure of his name. In these examples the figure lies in particular words. But it may be embodied …
E. P. Barrows—Companion to the Bible

A Believer's Privilege at Death
'For to me to live is Christ, and to die is gain.' Phil 1:1I. Hope is a Christian's anchor, which he casts within the veil. Rejoicing in hope.' Rom 12:12. A Christian's hope is not in this life, but he hash hope in his death.' Prov 14:42. The best of a saint's comfort begins when his life ends; but the wicked have all their heaven here. Woe unto you that are rich! for ye have received your consolation.' Luke 6:64. You may make your acquittance, and write Received in full payment.' Son, remember that …
Thomas Watson—A Body of Divinity

Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially …
Alfred Edersheim—Sketches of Jewish Social Life