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Job Chapter
Twenty-six
Job 26
Chapter Contents
Job reproves Bildad. (1-4) Job acknowledges the power of
God. (5-14)
Commentary on Job 26:1-4
(Read Job 26:1-4)
Job derided Bildad's answer; his words were a mixture of
peevishness and self-preference. Bildad ought to have laid before Job the
consolations
rather than the terrors of the Almighty. Christ knows how to
speak what is proper for the weary
Isaiah 50:4; and his ministers should not grieve
those whom God would not have made sad. We are often disappointed in our
expectations from our friends who should comfort us; but the Comforter
the
Holy Ghost
never mistakes
nor fails of his end.
Commentary on Job 26:5-14
(Read Job 26:5-14)
Many striking instances are here given of the wisdom and
power of God
in the creation and preservation of the world. If we look about
us
to the earth and waters here below
we see his almighty power. If we
consider hell beneath
though out of our sight
yet we may conceive the
discoveries of God's power there. If we look up to heaven above
we see
displays of God's almighty power. By his Spirit
the eternal Spirit that moved
upon the face of the waters
the breath of his mouth
Psalm 33:6
he has not only made the heavens
but beautified them. By redemption
all the other wonderful works of the Lord
are eclipsed; and we may draw near
and taste his grace
learn to love him
and
walk with delight in his ways. The ground of the controversy between Job and
the other disputants was
that they unjustly thought from his afflictions that
he must have been guilty of heinous crimes. They appear not to have duly
considered the evil and just desert of original sin; nor did they take into
account the gracious designs of God in purifying his people. Job also darkened
counsel by words without knowledge. But his views were more distinct. He does
not appear to have alleged his personal righteousness as the ground of his hope
towards God. Yet what he admitted in a general view of his case
he in effect
denied
while he complained of his sufferings as unmerited and severe; that
very complaint proving the necessity for their being sent
in order to his
being further humbled in the sight of God.
── Matthew Henry《Concise Commentary on Job》
Job 26
Verse 4
[4] To
whom hast thou uttered words? and whose spirit came from thee?
To whom —
For whose instruction hast thou uttered these things? For mine? Dost thou think
I do not know
that which the meanest persons are not unacquainted with; that
God is incomparably greater and better than his creatures? Whose spirit - Who
inspired thee with this profound discourse of thine?
Verse 5
[5] Dead things are formed from under the waters
and the inhabitants thereof.
Dead things —
Job having censured Bildad's discourse
proceeds to shew how little he needed
his information in that point. Here he shews that the power and providences of
God reaches not only to the things we see
but also to the invisible parts of
the world
not only to the heavens above and their inhabitants
and to men upon
earth
of which Bildad discoursed
chap. 25:2
3
but also to such persons or things as
are under the earth
or under the waters; which are out of our sight and reach;
yet not out of the ken of Divine providence. These words may be understood;
either
1. of dead
or lifeless things
such as amber
pearl
coral
metals
or
other minerals
which are formed or brought forth; by the almighty power of
God
from under the waters; either in the bottom of the sea
or within the
earth
which is the lowest element
and in the scripture and other authors
spoken of as under the waters; this being observed as a remarkable work of
God's providence
that the waters of the sea
which are higher than the earth
do not overwhelm it. Or
2. of dead men
and of the worst of them
such as died
in their sins
and after death were condemned to farther miseries; for of such
this very word seems to be used
Proverbs 2:18; 9:18
who are here said to mourn or groan from
under the waters; from the lower parts of the earth
or from under those
subterranean waters
which are supposed to be within and under the earth; Psalms 33:7
and from under the inhabitants
thereof; either of the waters or of the earth
under which these waters are
or
with the other inhabitants thereof; of that place under the waters
namely
the
apostate spirits. So the sense is
that God's dominion is over all men
yea
even the dead
and the worst of them
who though they would not own God
nor
his providence
while they lived
yet now are forced to acknowledge and feel
that power which they despised
and bitterly mourn under the sad effects of it
in their infernal habitations.
Verse 6
[6] Hell
is naked before him
and destruction hath no covering.
Hell — Is
in his presence
and under his providence. Hell itself
that place of utter
darkness
is not hid from his sight.
Destruction —
The place of destruction.
Verse 7
[7] He
stretcheth out the north over the empty place
and hangeth the earth upon
nothing.
North —
The northern part of the heavens
which is put for the whole visible heaven
because Job and his friends lived in a northern climate.
Nothing —
Upon no props or pillars
but his own power and providence.
Verse 9
[9] He holdeth back the face of his throne
and spreadeth his cloud upon it.
Holdeth —
From our view
that his glory may not dazzle our sight; he covereth it with a
cloud.
Throne —
The heaven of heavens
where he dwelleth.
Verse 11
[11] The
pillars of heaven tremble and are astonished at his reproof.
Pillars —
Perhaps the mountains which by their height and strength seem to reach and
support the heavens.
Astonished —
When God reproveth not them
but men by them
manifesting his displeasure by
thunders
or earthquakes.
Verse 14
[14] Lo
these are parts of his ways: but how little a portion is heard of him? but the
thunder of his power who can understand?
Parts —
But small parcels
the outside and visible work.
Portion — Of
his power and wisdom
and providence.
His Power —
His mighty power
is aptly compared to thunder; in regard of its irresistible
force
and the terror which it causes to wicked men.
── John Wesley《Explanatory Notes on Job》
26 Chapter 26
Verses 1-14
But Job answered and said.
The transcendent greatness of God
I. God appears
incomprehensibly great in that portion of the universe that is brought under
human observation.
1. In connection with the world of disembodied spirits. “Dead things
are formed from under the waters and the inhabitants thereof. Hell is naked
before Him
and destruction hath no covering.”
2. In connection with this terraqueous globe. “He stretcheth out the
north over the empty place
and hangeth the earth upon nothing.” “It is evident
that the true figure of the earth had early engaged the attention of men
and
that occasionally the truth on this subject was before their minds
though it
was neither brought into a system nor sustained there by sufficient evidence to
make it an article of established belief.”
3. In connection with the starry universe. “By His Spirit He hath
garnished the heavens.” W. Herschell observed one hundred and sixteen thousand
stars pass the feeblest telescope in one quarter of an hour. But what are they?
Only a few drops to the ocean.
II. Insignificant
compared with those parts that are undiscovered in immensity. “Lo
these are
parts of His ways; but how little a portion is heard of Him? but the thunder of
His power who can understand?” Conclusion--
1. God’s greatness is not inconsistent with His attention to little
things.
2. God’s greatness is a vital subject for human thought. No subject
is so soul quickening. No subject is so humbling. (Homilist.)
Verses 1-14
But Job answered and said.
The transcendent greatness of God
I. God appears
incomprehensibly great in that portion of the universe that is brought under
human observation.
1. In connection with the world of disembodied spirits. “Dead things
are formed from under the waters and the inhabitants thereof. Hell is naked
before Him
and destruction hath no covering.”
2. In connection with this terraqueous globe. “He stretcheth out the
north over the empty place
and hangeth the earth upon nothing.” “It is evident
that the true figure of the earth had early engaged the attention of men
and
that occasionally the truth on this subject was before their minds
though it
was neither brought into a system nor sustained there by sufficient evidence to
make it an article of established belief.”
3. In connection with the starry universe. “By His Spirit He hath
garnished the heavens.” W. Herschell observed one hundred and sixteen thousand
stars pass the feeblest telescope in one quarter of an hour. But what are they?
Only a few drops to the ocean.
II. Insignificant
compared with those parts that are undiscovered in immensity. “Lo
these are
parts of His ways; but how little a portion is heard of Him? but the thunder of
His power who can understand?” Conclusion--
1. God’s greatness is not inconsistent with His attention to little
things.
2. God’s greatness is a vital subject for human thought. No subject
is so soul quickening. No subject is so humbling. (Homilist.)
Verse 7
And hangeth the earth upon nothing.
The basis of the great realities
That is the startling and sublime conception of the sacred poet
that the earth is sustained by impalpable and spiritual energies. But if you go
to the mythology of the Hindoo
you find that the earth rests on the back of an
elephant
and that the elephant stands on a tortoise! Now these two ways of
looking upon the stability of the earth penetrate the whole world of thought.
One great school of men finds that the basis of all things is spiritual;
another school finds that the basis of all things is material. Says one
the
life of the universe is supernatural; says the other
we can only trust a
tangible and material foundation. There in nature
as Job says
“He hangeth the
earth upon nothing.” He says that the basis of the world is invisible and
metaphysical; in a word we say in this place that the ultimate factor in nature
is spiritual; that out of the spiritual arose the visible; that the spiritual
holds the visible together; that the spiritual governs the visible and directs
it to some intelligent and noble goal. We say
not the sensational
not the
material
but the visible universe
hangs on nothing--on the unseen power of
the spiritual God. You go to some sceptical men today and ask them
What holds
this earth up? Why the imponderables
the ethers
the electricities
the
galvanisms
the gravitations--the elephant and tortoise! Go and ask them where
all the flowers came from. There was a time when there was not a single plant
on the planet. Where did they all come from? Well
they say
if you go back far
enough
you go back to a meteor stone which brought from other planets the
germs of vegetable life and beauty. If you go far enough back! Only you see
it
is not far enough back
it is the tortoise again! You go to the physiologist
and ask him where physical life
animal life comes from? He says
if you want
to explain animal life you must go back to--what? Odic forces
nervous energy!
Oh no
no
no
it is not far enough back; it is stopping once more at the
elephant and tortoise. And that is exactly what we in the Church refuse to do.
We won’t stay here
but we will go with the sublime philosophy of the text
to
the living God. And we believe that at last the things that are seen rest upon
the wise and eternal will of God
over all blessed forever. When these men say
that everything is to be explained by natural laws
natural causes
natural
sequences
we believe in natural laws
natural causes
natural sequences. But
before all changes
all states
all stages
we must find the Prime Mover
and
as to all the rest
all the secondary causes
the will of God works through
them all
to His high and wonderful purpose. Go to the sceptical biologist
today
and he says
if you want to explain organisation you must go back
and you
will find that the organisation of today is based upon simple organisation in
the primitive epoch. In other words
you are to go back and to find the
microscopical tortoise in the primitive mud. You go to a sceptical astronomer
and ask what keeps the universe up. “Oh
” he says
“one star hangs upon
another.” Very good. And they all hang upon the topmost star. Everything is
dependent upon the central sun. In other words
your central sun is the
transfigured tortoise. Go to the sceptical geologist and say
“What do things
rest upon?” He says
“The earth you walk upon rests upon the carboniferous
epoch.” “Yes
and what does that rest upon? That rests upon the Devonian.”
“Very good; and what does that rest on?” He says
“That rests on the Silurian.”
“And what does that rest on?” “That rests on the cosmical dust.” A lively
tortoise! We hold the tortoise and the elephant are very good as far as they
go; but they do not go far enough. And you have never gone far enough
whilst
you keep to secondary causes
whilst you keep to intermediary forces. You can
never find rest for the intelligent soul
until at the back of the physical
universe
with its interdependencies and its evolutions
you find the God who
made and ruled it
and is bringing it through the ages to some wise and
magnificent consummation. I say
let us
in these days of materialism
keep
well this before the world--“In the beginning God
” the first cause
God in
whom all things are held together; God who directs everything to a noble and
adequate consummation. You know
where I live
the speculative builder has
turned up
and he has built a row of houses opposite to my modest cottage. I
had a grand time when I went to live there. I had the sky
and the sunrise
and
the sunset
and the procession of the clouds
and the colours of the spring
and the glory of the summer. I never dared to speak of it
lest my landlord
should put up my rent! If he had made me pay for all that
he would have wanted
a fine fee. But in comes the speculative builder
and puts up this row of
horrid bricks and mortar. And now the only glimpse I get of the violet sky is
in a puddle in the street. I never see the splendour of the sunset
except a
stray gleam in a window pane. As for the growths of the summer
the only relics
I how see are two smutty
smutty growths in a little plot that they poetically
call my garden! They call it London Pride that grows there. But if London is
proud of it
it shows the humility of the metropolis! Now what I want yon to
see is this: that just as the bricks and mortar have shut out nature
so nature
herself may become so much dead brick and mortar to shut out the greater world
that is back of it. Men stop with the visible
and they forget the unseen and
eternal universe
of which this world is but a theatre of images and shadows.
Now find another illustration of the text in society. If God is the ultimate
factor in nature
God is once more the ultimate factor in society. “He hangeth
the earth upon nothing.” He hangeth civilisation upon nothing. Now there
again
you find the objector comes in. He says
Oh
you believe everything
rests in society upon a spiritual basis. Yes. Well
I don’t; I believe that
society is built upon instincts
upon utilities
upon governments. The elephant
and tortoise again! What are the three great words in the world today touching
civilisation? “Liberty
equality
fraternity?” Let us drop that legend and take
up these which come nearer co the point--sympathy
righteousness
hope. Society
is held together
it advances by the power of these three words. If you come to
look at them
they are all metaphysical. Sympathy--What a power sympathy is in
civilisation! The home
society are held together by it. Go to the materialist
and he says
Society is held together by hooks of steel. What are they? The
policeman’s handcuffs
that is it. How is society held together? By the
hangman’s noose. Coercion
penalties
punishments--society rests there! Society
does not rest there. One of the great factors is that wonderful thing you call
love that has been working obscurely in the world from the beginning to this
hour. Forbearance
unselfishness
disinterestedness
gratitude
love. Oh
says
the utilitarian
hang the earth upon the thick cart rope of coercion. He
hangeth civilisation upon the fine silken thread we call love. And today in
society
love plays the same part that gravitation plays in the physical
universe. Righteousness. What is righteousness? Oh
says the utilitarian
righteousness is a coarse fibre
--self-interest. That is the sustaining force
of righteousness. What is the force which sustains righteousness? It is
spiritual. “God hangs the heavens upon the finest wires
” say the ancients; and
morality depends upon faith and love. If you want a guarantee for morality
what is the great guarantee which the New Testament gives? That the love you
feel to the world’s Saviour will prompt your obedience to the world’s Lawgiver.
Hope. There is another great word that moves and sanctifies society. If it were
not for hope
the nation would wither
civilisation would wither. And the hope
of the world is at last the confidence of men in an unseen but a faithful God.
And so
in civilisation as in science
the great forces that mould
and
sustain
and inspire
and perfect
are not gross materialism and mean
utilities
but they are in fine threads
noble feelings
and these threads
sustain the whole fabric of civilisation. And therefore in the Church
you
know
we seem really nobody. If you get a statesman
he has got an army at his
back. If you get a magistrate
he has got a lot of policemen at his back. If
you get a merchant
you get the Bank of England at his back--more or less! But
we in the Church have no political mastery. When we lay down a law
we cannot
call in the policeman. We have none of the forces of bread and gold. What have
we got in the Church? Well
I say this
the Church is the master of the forces
that mould society
that is all. The Church is the master of those great
emotions of sympathy
of sentiment
of righteousness
of hope. Never you be
troubled because you think the Church has a somewhat isolated and spiritualised
and apparently uninfluential situation. It is the spiritual that governs
society. I must show you how the text is illustrated in the Church. “He hangeth
the earth upon nothing.” Religion--what is religion? Religion means a bond
a
spiritual bond
between my soul and my Maker
and my salvation hangs where the
earth hangeth and where salvation hangs
on the Word of God in Jesus Christ;
there and only there. You are wrong again
says the objector
and he begins to
call in the elephant and the tortoise. Says he
What about the Church? Your
salvation rests on the Church
its services
sacraments
its spiritualities.
Don’t you see it is resting (and I speak with great respectfulness) our
salvation upon the elephant and the tortoise
instead of going back to the
spiritual God and His truth
love
and grace
and these only? My salvation
depends upon my personal fellowship with my living Lord. He hangeth the earth
not upon the coarse thread of historic continuity
but upon the fine thread of
the spiritual past. My salvation does not hang upon a connection with the
ceremonial Church. There they fix me up with the visible
mechanical
ceremonial Church. It is like a man who believes the earth wants shoring up.
Not a bit of it. I can do with certain of these things and I can do without
them. I am not bound to the visible ceremonial Church. Hangs my salvation on
the simple Word in Jesus Christ
and there is the vital truth for you and for
me. “God is a Spirit
and they that worship Him must worship Him in spirit and
in truth
for He seeketh such to worship Him.” “He hangeth the earth upon
nothing
” and it hangs well. Fasten yourself to the same thread and you shall
not find that you will be confounded. (W. L. Watkinson.)
Verse 8
He bindeth up the waters in His thick clouds.
Water and its wonderful transportation by clouds
The average quantity of aqueous vapour
or water held in the air
is estimated to be 54
460
000
000
000 tons. The annual amount of rainfall is
estimated to be 186
240 cubic miles. If this rain were at any one moment
equally spread over the land portion of the globe
it would cover all the
continents with water three feet deep. Reflect now that water in its natural
state is 773 times heavier than air. And now suppose that you had never heard
or conceived of the principle of evaporation
and that you were required to
lift up this vast mass of 54
460
000
000
000 tons of water one mile
two
three
four or five miles high into the air
and keep it suspended there. Well
what man
or all mankind combined cannot do
or begin to do
God did on that
second day of creation
and does daily. Water as vapour occupies 1600 times
larger space than water as liquid. Hence
water as vapour is lighter than air
and naturally ascends. That is the whole secret. How manifold are the works of
God. (G. D. Boardman.)
Verse 9
He holdeth back the face of His throne
and spreadeth His cloud
upon it.
The cloud upon the throne
Aided by Divine revelation
the researches of man have done much
and well in tracking out the footprints of Deity
in exploring His hidden
works
and leading us through nature up to that God whose glory is thus dimly
shadowed forth
and upon whom nature depends for all its laws
its continuance
and well-being. But after all
there is still around the throne of God a cloud
so dense that it cannot be pierced by the keenest eye of the most assiduous
investigator
and defies all the daring powers of the most gifted intellect.
How insignificant do we appear in the presence of the Infinite
the
Incomprehensible!
I. The truth to be
illustrated. The figurative language of the text seems to have reference to the
mystery which surrounds the throne of God as the seat of His universal empire.
1. In reference to the kingdom of creation
it must be acknowledged
that the mind of man has discovered much that is vast and sublime. It has
discovered what are called the laws of gravitation. But who can define the
precise nature of this gravitation? Is it not a name given to something
the
effects of which are manifest
but whose real and essential nature is unknown?
We go to the patriarchal hills
and explore the bosom of the earth
and
discover further illustration of the text. There is something here which
baffles all man’s powers to explain. Look at that living mystery of all mysteries
which we carry about with us; consider the mechanism of the human frame
and
the moral constitution of our nature. Who can trace the connection that
subsists between mind and matter; how is it that the physical frame is subject
to the volitions of mind?
2. In reference to the kingdom of God’s moral government
and the
dispensations of an overruling providence. As a general rule
vice brings along
with it its own scourge
and virtue its own reward; yet in how many instances
are we staggered with perplexity
when we see the profane and the ungodly among
the most prosperous in temporal matters
whilst the man who fears God
and
pursues his honest avocation with persevering industry
is often bound round
with sorrow as with a garment
and disastrous events come upon him in quick
succession.
3. In reference to the kingdom of grace. At every step we find
ourselves encompassed with inscrutable mystery
whether’ we consider the
doctrines taught
the objects embraced
or the change produced.
II. The consolation
suggested. It is not one opposing power holding back the throne of another
and
spreading a cloud upon it with some vindictive design. It is the King Himself
holding back His own throne
and Himself covering it with a cloud. God is
seated upon the cloud-wrapped throne
not merely as universal Governor
but in
the more endearing character of a Father. All things are working together for
good under the superintendence of Him who sitteth upon the throne. These
considerations should tend to check the despondent repinings in which we are so
often disposed to indulge. The cloud is spread upon the throne now; but let us
trust God where we cannot trace Him; only let us live by faith in His Son; and
soon the cloud will pass away before our beatific vision; soon shall we see the
King in His beauty
on His throne dismantled of the cloud
smiting with a
Father’s warmest love. We shall then acknowledge with grateful hearts--He did
all things well. (W. J. Brock
A. B.)
Verse 14
Lo
these are parts of His ways.
The veil partly lifted
The least understood Being in the universe is God.
Blasphemous would be any attempt
by painting or sculpture
to represent Him.
Egyptian hieroglyphs tried to suggest Him
by putting the figure of an eye upon
a sword
implying that God sees and rules
but how imperfect the suggestion.
When we speak of Hint
it is almost always in language figurative. He is
“Light
” or “Day spring from on high
” or He is a “High Tower
” or the
“Fountain of Living Waters.” After everything that language can do when put to
the utmost strain
and all we can see of God in the natural world and realise
of God in the providential world
we are forced to cry out with Job in my text
“Lo
these are parts of His ways; but how little a portion is heard of Him? but
the thunder of His power who can understand?” We try to satisfy ourselves with
saying
“It is natural law that controls things
gravitation is at work
centripetal and centrifugal forces respond to each other.” But what is natural
law? it is only God’s ways of doing things. At every point in the universe it
is God’s direct and continuous power that controls and harmonises and sustains.
What power it must be that keeps the internal fires of our world
imprisoned--only here and there spurting from a Cotopaxi
or a Stromboli
or
from a Vesuvius putting Pompeii and Herculaneum into sepulchre; but for the
most part the internal fires chained in their cages of rock
and century after
century unable to break the chain or burst open the door. What power to keep
the component parts of the air in right proportion
so that all round the world
the nations may breath in health
the frosts and the heats hindered from
working universal demolition. What is that power to us? asks someone. It is
everything to us. With Him on our side
the reconciled God
the sympathetic
God
the omnipotent God
we may defy all human and Satanic antagonisms. We get
some little idea of the Divine power when we see how it buries the proudest
cities and nations. Ancient Memphis it has ground up
until many of its ruins
are no larger than your thumbnail
and you can hardly find a souvenir large
enough to remind you of your visit. The city of Tyre is under the sea which
washes the shore
on which are only a few crumbling pillars left. By such
rehearsal we try to arouse our appreciation of what Omnipotence is
and our
reverence is excited
and our adoration is intensified
but
after all
we find
ourselves at the foot of a mountain we cannot climb
hovering over a depth we
cannot fathom. So all those who have put together systems of theology have
discoursed also about the wisdom of God. Think of a Wisdom which can know the
end from the beginning
that knows the thirtieth century as well as the first
century. We can guess what will happen; but it is only a guess. Think of a Mind
that can hold all of the past and all the present and all the future. We can
contrive and invent on a small scale; but think of a Wisdom that could contrive
a universe! Think of a Wisdom that was able to form
without any suggestion or
any model to work by
the eye
the ear
the hand
the foot
the vocal organs.
What we know is overwhelmed by what we do not know. What the botanist knows
about the flower is not more wonderful than the things he does not know about
the flower. What the geologist knows about the rocks is not more amazing than
the things which he does not know about them. The worlds that have been counted
are only a small regiment of the armies of light
the hosts of heaven
which
have never passed in review before mortal vision. What a God we have! All that
theologians know of God’s wisdom is insignificant compared with the wisdom
beyond human comprehension. The human race never has had
and never will have
enough brain or heart to measure the wisdom of God. “O the depth of the riches
both of the wisdom and knowledge of God! how unsearchable are tits judgments
and His ways past finding out!” So
also
all systems of theology try to tell
us what is omnipresence
that is God’s capacity to be everywhere at the same
time. So every system of theology has attempted to describe and define the
Divine attribute of love. Easy enough is it to define fatherly love
motherly
love
conjugal love
fraternal love
sisterly love and love of country
but the
love of God defies all vocabulary. I think the love of God was demonstrated in
mightier worlds
before our little world was fitted up for human residence.
Will a man
owning 50
000 acres of land
put all the cultivation on a half
acre? Will God make a million worlds
and put His chief affection on one small
planet? Are the other worlds
and larger worlds
standing vacant
uninhabited
while this little world is crowded with inhabitants? No
it takes a universe of
worlds to express the love of God! Go ahead
O Church of God! Go ahead
O
world! and tell as well as you can what the love of God is
but know beforehand
that Paul was right when he said
“It passeth knowledge.” Only glimpses of God
have we in this world
but what an hour it will be when we first see Him
and
we will have no more fright than I feel when I now see you. It will not be with
mortal eye that we will behold Him
but with the vision of a cleansed
forgiven
and perfected spirit. (T. De Witt Talmage.)
Parts of His ways
The man who said that was not left comfortless. Sometimes
in our very desolateness we say things so deep and true as to prove that we are
not desolate at all
if we were only wise enough to seize the comfort of the
very power which sustains us. He who has a great thought has a great treasure.
A noble conception is an incorruptible inheritance. Job’s idea is that we hear
but a whisper. Lo
this is a feeble whispering: the universe is a subdued
voice; even when it thunders it increases the whisper inappreciably as to bulk
and force: all that is now possible to me
Job would say
is but the hearing of
a whisper; but the whisper means that I shall hear more by and by; behind the
whispering there is a great thundering
a thunder of power; I could not bear it
now; the whisper is a Gospel
the whisper is an adaptation to my aural
capacity; it is enough
it is music
it is the tone of love
it is what I need
in my littleness and weariness
in my initial manhood. How many controversies
this would settle if it could only be accepted in its entirety! We know in
part
therefore we prophesy in part; we see only very little portions of
things
therefore we do not pronounce an opinion upon the whole; we hear a
whisper
but it does not follow that we can understand the thunder. There is a
Christian agnosticism. Why are men afraid to be Christian agnostics? Why should
we hesitate to say with patriarchs and apostles
I cannot tell
I do not know;
I am blind
and cannot see in that particular direction; I am waiting? What we
hear now is a whisper
but a whisper that is a promise. We must let many
mysteries alone. No candle can throw a light upon a landscape. We must know
just what we are and where we are
and say we are of yesterday
and know
nothing when we come into the presence of many a solemn mystery. Yet how much
we do know! enough to live upon; enough to go into the world with as fighting
men
that we may dispute with error
and as evangelistic men
that we may
reveal the Gospel. They have taken from us many words which they must bring
back again
when rationalism is restored amongst the stolen vessels of the
Church
agnosticism also will be brought in as one of the golden goblets that
belongs to the treasure of the sanctuary. We
too
are agnostics: we do not
know
we cannot tell; we cannot turn the silence into speech
but we know
enough to enable us to wait. Amid all this difficulty of ignorance we hear a
voice saying
What thou knowest not now
thou shalt know hereafter: I have many
things to say unto you
but ye cannot bear them now: if it were not so
I would
have told you
--as if to say
I know how much to tell
and when to tell it.
Little children
trust your Lord. (Joseph Parker
D. D.)
Limited knowledge of the Creator
The works of God should lead us to God Himself. Our study of the
creature should be to gain a clearer light and knowledge of the Creator. There
are many expressions and impressions of God upon the things which He hath made
and we never see them as we ought
till in them we see their Maker. A critical
eye looks upon a picture
not so much to see the colours or the paint
as to
discern the skill of the painter or limner; yea
some (as the apostle speaks in
reference to spirituals) have senses so exercised about these artificials that
they will read the artist’s name in the form and exquisiteness of his art. An
Apelles or Michael Angelo needs not to put his name to his work
his work
proclaims his name to those who are judicious beholders of such kind of works.
How much more (as the Psalmist speaks)
“that the name of God is near
do His
wondrous works (both of nature and providence) declare” to all discreet
beholders! That which the eye and heart of every godly man is chiefly upon
is
to find out and behold the name
that is
the wisdom
power
and goodness of
God in all His works
both of creation and providence. It were better for us
never to enjoy the creature
than not to enjoy God in it; and it
were better
for us not to see the creature
than not to have a sight of God in it. And yet
when we have seen the most of God which the creature can show us we have reason
to say
how little a portion is seen of Him! And when we have heard the most of
God that can be reported to us from the creation
we have reason to say
as Job
here doth
“How little a portion is heard of Him?” (Joseph Caryl.)
Our ignorance of God
The true knowledge of God is founded in a deep sense of our
ignorance of Him. They know Him best who are most humble that they know Him no
better. In this chapter Job celebrates the power and wisdom of God as manifest
in the works of creation.
I. How little a
portion do we know of His being. That there must be some intelligent
independent
first cause of all created nature is most certain. This first
Being must subsist necessarily
or by a necessity of nature. But have we any
idea what that means? If He be necessarily existent
He must be eternal. But a
Being subsisting of Himself from all eternity
surpasses the utmost stretch of
our imagination. If God necessarily exist
He must be omnipresent
or present
in all places. But what idea can we form of the Divine immensity?
II. The manner of
God’s existence as much exceeds all our comprehension as the necessary
properties of it. How can we suppose that it should not? If Scripture does not
explain to our understanding the peculiar mode or manner of His existence
or a
distinction of subsistence in the Divine essence
why should the mystery of it
be a stumbling block to our faith
when in the world of nature we are
surrounded with mysteries which we readily believe
though no less
incomprehensible?
III. How little we
know of the Divine perfections. Both His natural and moral perfections leave
our thoughts labouring in the research infinitely behind. What those
perfections are
as subsisting in a limited degree in creatures we know
but
what they are as existing without limits
or to the utmost extent in God
we
know not.
1. When our minds are once satisfied and established in the doctrine
of the Divine perfections
let no difficulties or objections that may arise
from our contemplation of the works of nature
or the ways of providence
be
suffered to weaken our faith therein.
2. When we are speaking of the Divine attributes we commonly say they
are infinite
that is
they have nothing to limit
obstruct
or circumscribe
them
or that they extend to the utmost degree of perfection.
3. The attributes of God are sometimes divided into His communicable
and incommunicable attributes. By the former are meant His moral perfections;
such as His wisdom
holiness
goodness
etc.
which in various degrees He
communicates to His creatures. By the latter are understood those attributes
which are appropriate to Deity; such as absolute independence
self-sufficiency
eternity
immensity
and omnipotence
which are in their own
nature incommunicable to any finite subject.
IV. How little do
we know of the works of God. How few of them fall under our observation! Look
at the minute animal work; at what is revealed by the microscope. Look at the
great world; or at the finished mechanism of our body. How astonishing the
union of two such opposite substances as flesh and spirit.
V. His ways of
providence are as unsearchable as His works of Power. Whilst His thoughts and
views are not as ours
but infinitely more extended
it is no wonder that there
should appear to us inextricable mysteries in the course of His providential
conduct.
VI. How low and
defective is our knowledge of the Word of God. In a revelation that comes from
God
it might reasonably be expected that we should meet with some hidden
truths or sublime doctrines which surpass our understandings.
On the incomprehensibleness of God
Under the dispensation of the new covenant
a clearer knowledge of
the Divine nature and properties was vouchsafed. Yet still the things of heaven
are raised far above the level of mortal faculties. If God under the law made
darkness His pavilion
He dwells under the Gospel in inaccessible light.
I. The
incomprehensibleness of God as it relates to His general nature. Who can
comprehend His distinct personality
combined with His diffused omnipresence?
What clear and distinct notion does man entertain of eternity? Nor can we form
a more accurate notion of unbounded space. God is omnipotent. But God cannot
destroy His own nature. God cannot obliterate space. God cannot act wickedly.
What is this omnipotence which is fettered with so many “canners”? God is a
Spirit. But what does man know of Spirit? God is omniscient. But how can we
reconcile this with the contingent and optional conduct of men as moral and
free agents?
II. To how small an
extent we can comprehend God’s moral attributes. Wisdom
Justice
Holiness
Mercy. If God be holy
why did He permit the existence of vice? If He be
merciful
wherefore did He permit the existence of suffering? If He be just
whence the promiscuous distribution of good and evil observable
with little
respect to merit or demerit
in this world? How many such questions might be
asked! Inferences--
1. How exceedingly petulant appear the cavils of infidelity!
2. In those matters of faith wherein we possess no analogy to assist
our power of comprehension
it will be well to rest satisfied with the
authority of Scripture.
3. In our present inability to comprehend the Divine nature
we seem
to possess the valuable earnest of a future state of being. Oh
the exquisite
and endless pleasures which the full comprehension of Divinity will impart to
the unfilmed understanding of man! (Johnson Grant.)
The mystery of Providence
The patriarch
extolling the majesty and might of Jehovah
adduces various exhibitions of His power in the natural world. The meaning of
Job is
“These manifestations of the Deity
grand and imposing as they are
present but a very inadequate display of His character and works. They are
as
it were
but a breathing of His power.” It is the feeling of every devout
philosopher engaged in the researches of natural science
“These are parts of
His ways.” When he meets with difficulties
therefore
which baffle his
sagacity
he modestly refers them to his own ignorance
satisfied that there
must be principles or facts
as yet undiscovered
that will explain them. It is
the sciolist who draws sweeping conclusions from scant premises. It will do
much to save science from repeating its mistakes
to keep in mind that in its
profoundest researches into the arcana of nature it sees but “parts of His ways
who made and governs all.” What is here affirmed of creation is no less true of
His providence. Providence comes home to us all. It has to do with everyone’s
affairs at every moment of life. Who does not feel that this whole dispensation
under which we live is a mystery? We come into being heirs of a depraved
nature. The world is a scene replete with temptation
and filled with
suffering. Sin
sorrow
and death range over every part of it. The mystery
which enfolds this whole condition of things deepens when we consider the
character of the Supreme Being. It seems
at first view
to be incompatible
with His moral perfections. We are all pressed with these moral difficulties.
It is a tangled web which we cannot unravel. Sometimes
in meditating on it
our faith almost gives way. If there be any method of removing or mitigating
these trials
we ought to know it. Take the text as equivalent to the
declaration of the apostle
“We know in part.” To take this world by itself
dissevered from its relations to the great scheme of providence
and from its
own past and future
is to consign ourselves to atheism and despair. To
contemplate it as a part
and an infinitesimal part of a “stupendous whole
”
will relieve even its darkest features
and assist us in believing that
although “clouds and darkness are round about Him
righteousness and judgment
are the habitation of His throne.” “These are parts of His ways.” There is a prime
truth presented in these last words. We are not to escape from the perplexities
of our position by denying that the Divine government extends to this moral
chaos around us. Whatever is
is by His direction or permission. All these
inequalities of our condition proceed according to a purpose. It is chaos only
to our limited and imperfect vision. It is something to be assured of this. If
these events are but “parts of His ways
” both reason and religion forbid us to
judge of them as though they were the whole of His ways. As parts of God’s
ways
we can so far understand as to perceive that it is what it is because we
are what we are. We may not attempt to penetrate the Divine counsels and
inquire why this order of things was established in preference to any other.
But since it is established
we cannot fail to see that it expresses in a most
emphatic manner God’s hatred of sin. And it is adapted to supply the very
training which we need. We are under the discipline of temptation. (Henry A.
Boardman
D. D.)
The Jubilee of Science in 1881
I endeavour to point out the direct religious bearings of some of
the main discoveries achieved within fifty years. Half a century ago it was
generally held that every living thing
whether animal or plant
from the
lichen on the wall to the cedar of the forest
from the crawling worm to the
king of beasts
and man the crown of all
was called into existence by an
instantaneous fiat
just as we see them now. All Nature was looked upon as a
gigantic stationary stereotype
the handiwork indeed of God
who stood outside
of it
and had done so since creation’s dawn. In presence of that Nature
as
the performance of a Divine artificer
men wondered and worshipped indeed; but
to a large extent their worship was ignorant
and the wonder vacant. Our
admiration lacked intelligence
our awe was a blank dismay. But Darwin and
Wallace arose like prophets in our midst
and at the bidding of their voice
chaos gave place to order
darkness made way for light. People who call
themselves
and think themselves
and are
according to their light
religious
tell us
forsooth
that this theory of development is not demonstrated
is not
proven
is a mere hypothesis. Of course it is a mere hypothesis. Everything is
a mere hypothesis that attempts to give a philosophical explanation of Nature.
Every effort to piece together
in a consistent whole
the isolated facts of
experience
is a mere hypothesis. But the theory of separate creation is
likewise a mere hypothesis. The question is
which hypothesis is the more
reasonable? To accept this theory of evolution demands an act of faith. Every
intellectual judgment is an act of faith. And just in proportion as it is
earnest and sincere
and bends before the majesty of reason
and is a genuine
endeavour to read a meaning into life and destiny
it is a religious act. There
used to be a time when it was held religious to believe in miracles
in a
stoppage or reversal of the quiet course of Nature. The more prodigies and
marvels
the more inexplicable things a man could accept
or a book recount
the more religious that man or book was supposed to be. But the more God is
recognised in order
in unbroken sequence and succession
in continuous cause
and effect
in religious reason and persistent purpose
the more will piety
recoil from everything that is miraculous; the more averse will be our reason
and our faith--which is but reason’s confiding or imaginative side--to harbour
the thought of the preternatural
the supernatural
the supernatural. It was
supposed that the human race appeared all of a sudden on the scene some six
thousand years ago
a few centuries more or less after the disappearance of the
extinct mammalia. But modern science carries back the existence of man one
hundred thousand years
and even that is but a portion of the time during which
some high authorities consider we have traces of the race. What are the
religious lessons of this high antiquity of man? Do not Judaism and
Christianity assume quite other proportions in our eyes
in relation to the entire
humanity
than when it was believed that they
together with the light
vouchsafed the patriarchs
constituted a revelation coeval with the lifetime of
mankind? In all these cases
and in many more
it would be easy to show that
the ascertained facts of science are valuable
and fraught with religious and
theological worth; not only because they give the lie direct to many an ancient
preconception
and many a narrowing prejudice
but because they open a wide and
legitimate door to authorised flights of imagination and reasonable faith. The
Bible will not lose its charm
nor its lessons their sanctity
because better
understood
and more justly valued
than of old. (E. M. Geldart
M. A.)
The thunder of His power.
A discourse upon the power of God
The text is a lofty declaration of the Divine power
with a
particular note of attention--“Lo!” Doctrine. Infinite and incomprehensible
power pertains to the nature of God
and is expressed in part in His works.
Though there be a mighty expression of Divine power in His works
yet an
incomprehensible power pertains to His nature. His power glitters in all His
works
as well as His wisdom.
I. The nature of
this power.
1. Power sometimes signifies authority. But power taken for strength
and power taken for authority
are distinct things. The power of God here is to
be understood of His strength to act.
2. Power is divided ordinarily into absolute and ordinate. Absolute
is that power whereby God is able to do that which He will not do
but is
possible to be done. Ordinate is that power whereby God doth that which He hath
decreed to do. These are not distinct powers
but one and the same power.
3. The power of God is that ability and strength whereby He can bring
to pass whatever He please
whatever His infinite wisdom can direct
and
whatever the infinite purity of His will can resolve. Power
in the primary
notion of it
doth not signify an act
but an ability to bring a thing into
act.
4. This power is of a distinct conception from the wisdom and will of
God. They are not really distinct
but according to our conceptions. We cannot
discourse of Divine things
without absolutely some proportion of them with
human
ascribing unto God the perfections
sifted from the imperfections
of
our nature. In us there are three orders--of understanding
will
power; and
accordingly three acts--counsel
resolution
execution; which
though they are
distinct in us
are not distinct in God.
5. As power is essentially in God
so it is not distinct from His
essence. Omnipotence is nothing but the Divine essence efficacious ad extra.
It is His essence as operative.
6. The power of God gives activity to all the other perfections of
His nature; and is of a larger extent and efficacy
in regard of its objects
than some perfections of His nature.
7. This power is infinite. A finite power is a limited power
and a
limited power cannot effect everything that is possible. The objects of Divine
power are innumerable--not essentially infinite. God can do infinitely more
than He hath done
or will do.
8. The impossibility of God’s doing some things is no infringing of
His almightiness
but rather a strengthening of it. Some things are impossible
in their own nature. Such as imply a contradiction. Some things are impossible
to the nature and being of God. Some are impossible to the glorious perfections
of God. He cannot do anything unworthy of Himself.
II. Reasons to
prove that God must needs be powerful.
1. The power that is in creatures demonstrates a greater and an
inconceivable power in God. Nothing in the world is without a power of activity
according to its nature. All the power which is distinct in the creatures must
be united in God.
2. If there were not an incomprehensible power in God
He would not
be perfect.
3. The simplicity of God manifests it.
4. The miracles that have been in the world evidence the power of
God.
III. How His power
appears--in creation
in government
in redemption.
1. In creation.
2. In government. God decreed from eternity the particular ends of
creatures
and their operations respecting those ends. As there was need of His
power to execute His decree of creation
there is also need of His power to
execute His decree about the manner of government. All government is an act of
the understanding
will
and power. This power is evident in natural
government
which consists in the preservation of all things
propagation of
them by corruptions and generations
and in a cooperation with them in their
motives to attain their ends. In moral government
which is of the hearts and
actions of men. And in gracious government
as respecting the Church.
3. In redemption. This is the most admirable work that ever God
brought forth in the world. This will appear--
IV. Uses.
1. Of information and instruction. If incomprehensible and infinite
power belongs to the nature of God
then Jesus Christ hath a Divine nature
because the acts of power proper to God are ascribed to Him. Hence may also be
inferred the deity of the Holy Ghost. Works of omnipotency are ascribed to the
Spirit of God.
2. The power of God is contemned and abused. Contemned in every sin;
in distrust of God; in too great fear of man; and by trusting in ourselves.
Abused when we make use of it to justify contradictions; by presuming on it
without using the means He hath appointed. This doctrine is full of comfort
and it teacheth us the fear of God. (S. Charnock.)
The power of God
I. The nature of
God’s power. Power sometimes signifies authority; here it signifies strength.
1. The power of God is that ability or strength whereby He can bring
to pass whatsoever He pleaseth
whatsoever His infinite wisdom can direct
and
the unspotted purity of His will resolve.
2. The power of God gives activity to all the other perfections of
His nature. As holiness is the beauty
so power is the life of His attributes
in their exercise.
3. This power is originally and essentially in His nature. The power
of God is not derived from anything without Him.
4. Hence it follows that the power of God is infinite. Nothing can be
too difficult for the Divine power to effect.
II. Wherein the
power of God is manifested.
1. In creation.
2. In the government of the world.
In effecting His purpose by small means. In the work of our
redemption. Note the Person redeeming; the progress of His life; His
resurrection. Note the publication of it. The power of God was manifested in
the instruments; and in the success of their ministry. Conclude--
1. Here is comfort in all afflictions. Our evils can never be so
great to distress us as His power is to deliver.
2. This doctrine teaches us the fear of God. “Who would not fear
Thee?” (Skeletons of Sermons.)
──《The Biblical Illustrator》