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Job Chapter
Thirty-five
Job 35
Chapter Contents
Elihu speaks of man's conduct. (1-8) Why those who cry
out under afflictions are not regarded. (9-13) Elihu reproves Job's impatience.
(14-26)
Commentary on Job 35:1-8
(Read Job 35:1-8)
Elihu reproves Job for justifying himself more than God
and called his attention to the heavens. They are far above us
and God is far
above them; how much then is he out of the reach
either of our sins or of our
services! We have no reason to complain if we have not what we expect
but
should be thankful that we have better than we deserve.
Commentary on Job 35:9-13
(Read Job 35:9-13)
Job complained that God did not regard the cries of the
oppressed against their oppressors. This he knew not how to reconcile the
justice of God and his government. Elihu solves the difficulty. Men do not
notice the mercies they enjoy in and under their afflictions
nor are thankful
for them
therefore they cannot expect that God should deliver them out of
affliction. He gives songs in the night; when our condition is dark and
melancholy
there is that in God's providence and promise
which is sufficient
to support us
and to enable us even to rejoice in tribulation. When we only
pore upon our afflictions
and neglect the consolations of God which are
treasured up for us
it is just in God to reject our prayers. Even the things
that will kill the body
cannot hurt the soul. If we cry to God for the removal
of an affliction
and it is not removed
the reason is
not because the Lord's
hand is shortened
or his ear heavy; but because we are not sufficiently
humbled.
Commentary on Job 35:14-26
(Read Job 35:14-26)
As in prosperity we are ready to think our mountain will
never be brought low; so when in adversity
we are ready to think our valley
will never be filled up. But to conclude that to-morrow must be as this day
is
as absurd as to think that the weather
when either fair or foul
will be
always so. When Job looked up to God
he had no reason to speak despairingly.
There is a day of judgment
when all that seems amiss will be found to be
right
and all that seems dark and difficult will be cleared up and set
straight. And if there is Divine wrath in our troubles
it is because we
quarrel with God
are fretful
and distrust Divine Providence. This was Job's
case. Elihu was directed by God to humble Job
for as to some things he had
both opened his mouth in vain
and had multiplied words without knowledge. Let
us be admonished
in our afflictions
not so much to set forth the greatness of
our suffering
as the greatness of the mercy of God.
── Matthew Henry《Concise Commentary on Job》
Job 35
Verse 2
[2] Thinkest thou this to be right
that thou saidst
My
righteousness is more than God's?
Thou saidst — Not that Job said this in express
terms
but he said those things from which this might seem to follow
as that
God had punished him more than he deserved.
Verse 3
[3] For thou saidst
What advantage will it be unto thee?
and
What profit shall I have
if I be cleansed from my sin?
Thou saidst — Another imputation upon God.
Unto thee — Unto me; such changes of persons
being frequent in the Hebrew language.
What profit
… — God does not reward so much as I
deserve. But it was not fair to charge this upon Job
which he had neither
directly nor indirectly affirmed.
Verse 5
[5] Look unto the heavens
and see; and behold the clouds
which are higher than thou.
Clouds
… — They are far above us
and God is
far above them. How much then is he out of the reach either of our sins or our
services?
Verse 9
[9] By reason of the multitude of oppressions they make the
oppressed to cry: they cry out by reason of the arm of the mighty.
Cry — Thus one man's wickedness may hurt another.
Verse 10
[10] But none saith
Where is God my maker
who giveth songs
in the night;
None — Few or none of the great numbers of oppressed persons.
God — They cry out to men
but they seek not God
and
therefore if God do not hear their cries it is not unjust.
Maker — Who alone made me
and who only can deliver me. Who
when our condition is ever so dark and sad
can turn our darkness into light
can quickly put a new song in our mouth
a thanksgiving unto our God.
Verse 11
[11] Who teacheth us more than the beasts of the earth
and
maketh us wiser than the fowls of heaven?
Who — This is an aggravation of mens neglect of God in their
misery. God hath given men
what he hath denied to beasts
wisdom to know God
and themselves. Therefore they are inexcusable
for not using that wisdom
by
calling on God in the time of trouble.
Verse 12
[12] There they cry
but none giveth answer
because of the
pride of evil men.
Because — God doth not answer their cries
because they are both
evil
wicked and impenitent
and proud
unhumbled for those sins for which God
brought these miseries upon them.
Verse 13
[13] Surely God will not hear vanity
neither will the
Almighty regard it.
Vanity — Vain persons
that have no wisdom or piety in them.
Verse 14
[14] Although thou sayest thou shalt not see him
yet
judgment is before him; therefore trust thou in him.
See him|-Thou canst not understand his dealings with
thee. Here Elihu answers another objection of Job's: and tells him that though
God may for a season delay to answer
yet he will certainly do him right.
Judgment — Justice is at his tribunal
and in all his ways and
administrations.
Trust — Instead of murmuring
repent of what is past
humble
thyself under God's hand
wait patiently in his way
'till deliverance come;
for it will certainly come if thou dost not hinder it.
Verse 15
[15] But now
because it is not so
he hath visited in his
anger; yet he knoweth it not in great extremity:
Because — Because Job doth not acknowledge God's justice and his
own sins.
He — God.
Anger — Hath laid grievous afflictions upon him.
He — Job is not sensible of it
so as to be humbled under
God's hand.
── John Wesley《Explanatory Notes on Job》
35 Chapter 35
Verses 1-16
Verses 3-8
For thou saidst
What advantage will it be unto thee?
Man’s character
Nothing is so important to man as his character.
I. That
selfishness is an evil in man’s character.” For thou saidst
What advantage
will it be unto thee? and
What profit shall I have
if I be cleansed from my
sin?” Whether Job expressed this selfish idea or not
Elihu’s language implies
that such an idea is a great evil. It is by no means an uncommon thing for men
to take up religion on purely selfish motives.
1. There are some who take it up for mere worldly gain.
2. There are some who take it up for eternal gain. Their object is to
escape hell and get to heaven. Religion to them is not the summum bonum
is
but a means to a selfish end.
II. That God is
independent of man’s character “Look unto the heavens
and see; and behold the
clouds which are higher than thou. If thou sinnest
what doest thou against
Him? or if thy transgressions be multiplied
what doest thou unto Him?” This
being the case
it follows that sovereignty must be the principle of all His
conduct with men.
1. It is the reason of all law. Why does He require us to love and
serve Him? Not for His own sake
but for ours. Thus only I can become happy.
2. It is the source of redemption. Why did He send His Son into the
world? He cannot be advantaged by it. “God so loved the world
” etc.
3. It is the ground of rewards. The blessedness He communicates to
the good
is given not on the ground of merit
but of grace.
III. That society is
influenced by man’s character. One man’s character is reproduced in another.
The righteousness of one must profit society. Three things give every man some
influence upon his race.
1. Relationship.
2. Dependence.
3. Affection.
If righteous we are fountains of life
whence rivers to irrigate
purify
and beautify the world will flow down the ages. (Homilist.)
Verses 6-8
If thou sinnest
what doest thou against Him?
Does man influence
God
Elihu
in these words
brings out his views of God in the form of
questions
which views are of an Epicurean character. He looks upon God as a
being so far above human concerns and conduct as not to be influenced by them.
There are those now who have sympathy with these sentiments. They say God is
too high and too great to be affected by the sin or righteousness of man. The
doctrine of the Bible is
that man’s conduct does influence God as well as man.
I. Answer the two
questions that Elihu
in his scepticism
propounds.
1. “If thou sinnest
what doest thou against Him? or if thy
transgressions be multiplied
what doest thou unto Him?” A man that lives in
sin
and multiplies his transgressions--
If God was an Epicurean God
man’s sins may not affect Him; but
all His revelations of Himself to us go to show that He is our Father
Sovereign
Saviour; that He hates sin; that He loves the sinner. Hence our sins
do influence Him. The Bible abounds with illustrations of these particulars.
2. If thou be righteous
what givest thou Him? or what receiveth He
of thine hand? A righteous man (truly such in the scriptural sense) gives to
the Almighty--
Numerous illustrations of these particulars also may easily be
collected from the Old and New Testament. The second part of this text
Elihu
has no doubt about. Neither have those sceptics in our day
who sympathise with
him in his former sentiments.
1. “Thy wickedness may hurt
or injure a man as thou art.” As to the
hurt your wickedness may do your fellow
it may depend much upon the nature of
the wickedness and the character
relations
and circumstances of your fellow
man. One form of wickedness affects one man in one way
and another a different
way. For instance
lying will hurt where swearing may not; and drunkenness
where dishonesty may not. This thought more particularly applies to example.
But look at the particular in its general application. Thy slander may hurt
another man’s character. Thy false accusation may hurt his feelings and
reputation. Thy theft or dishonesty may hurt his property or circumstances. Thy
calumny or detraction may injure his influence for good upon others. Humanity
is one body--one family--one society; and it is impossible for one member to do
wickedly without affecting in some way or other
to some degree or other
the
rest.
2. “Thy righteousness may profit the son of man.” On the same
principle that wickedness hurts our fellow men
righteousness is a benefit to
them. If the term righteousness here be understood in a broad sense
as
right-doing according to the moral instinct
it is profitable to man in a world
like this
where human nature is so prone to wrong-doing. If the term be
understood as the righteousness which is by faith in Jesus Christ--as received
from Him in justification
and as wrought in Him in good works
according to
His Spirit--it is still more profitable to man. This may be shown in the terms
used to designate such:--the “light of the world.” Light is good and useful in
darkness;--the “salt of the earth.” Salt is good and profitable in many ways.
Righteousness implies truthfulness
honesty
goodness
purity
humility
benevolence
temperance
brotherly kindness
charity; and each of these is
profitable in its influence on our fellow men. As wheat
fruit
flowers
vegetables
etc.
in the natural world are profitable to man; so are the fruits
and flowers of righteousness in the moral world. Learn--
1. Your responsibility to individuals and society in respect to your
conduct towards them.
2. Your responsibility to God in respect to wicked or righteous
conduct before Him.
3. The necessity of having a new nature within in order to live
righteously before God and man. (J. Bate.)
Verse 10-11
But none saith
Where is God my Maker?
Questions which ought to be asked
Elihu perceived the great ones of the earth oppressing the needy
and he traced their domineering tyranny to their forgetfulness of God. “None
said
Where is God my Maker?” Surely
had they thought of God
they could not
have acted so unjustly. Worse still
if I understand Elihu aright
he complained
that even among the oppressed there was the same departure in heart from the
Lord: they cried out by reason of the arm of the mighty
but unhappily they did
not cry unto God their Maker
though He waits to be gracious unto all such
and
executeth righteousness and judgment for all the oppressed.
I. Think over
these neglected questions.
1. Where is God? Pope said
“The proper study of mankind is man”; but
it is far more true that the proper study of mankind is God. Let man study man
in the second place
but God first. Some men have a place for everything else
but no place in their heart for God. They are most exact in the discharge of
other relative duties
and yet they forget their God.
2. Where is God thy Maker? Oh! unthinking man
God made you. Do you never
think of your Maker? Have you no thought for Him without whom you could not
think at all?
3. Where is God our Comforter? “Who giveth songs in the night?”
Though you have had very severe trials
you have always been sustained in them
when God has been near you. It will be very sad if we poor sufferers forget our
God
our Comforter
our Song-giver.
4. Where is God our Instructor? Who “teacheth us more than the beasts
of the earth
and maketh us wiser than the fowls of the heaven?” God has given
us intellect. It is not by accident
but by His gift
that we are distinguished
from the beasts and the fowls. If animals do not turn to God
we do not wonder
but shall man forget? Why
O man
with thy superior endowments
art thou the
sole rebel
the only creature of earthly mould that forgets the creating and
instructing Lord?
II. There are
questions which God will ask of you. Adam heard the voice cry
“Where art
thou?” There will come such a voice to you if you have neglected God. Though
you hide in the top of Carmel
or dive with the crooked serpent into the depths
of the sea
you will hear that voice
and be constrained to answer it. You will
hear a second question by and by
“Why didst thou live and die without Me?”
Such questions as these will come thick upon you--“What did I do that thou
shouldst slight Me? Did I not give you innumerable mercies? Why did you never
think of Me?” You will have no answer to these questions. Then will come
another question--“How shall we escape if we neglect so great salvation?”
III. Give the
answers to the grave inquiries of the text. Where is God? He is everywhere.
Where is God your Maker? He is within eyesight of you. You cannot see Him
but
He sees you. Where is your Comforter? He is ready with “songs in the night.”
Where is your Instructor? He waits to make you wise unto salvation. “Where then
may I meet Him?” says one. You cannot meet Him--you must not attempt it--except
through the Mediator. If you come to Jesus
you have come to God. Believe in
Jesus Christ
and your God is with you. (C.H. Spurgeon.)
Neglect of God in seasons of need
I. That seasons of
affliction should induce men to seek after God.
1. All men are exposed to trouble.
2. It is the duty of all to inquire after God. “Where is God my
Maker?”
II. That God can
and will afford relief in the darkest seasons. “Who giveth songs in the night.”
He can give deliverance
grant support and consolation
and sanctify all the
trials of His people
which will make them utter songs of gladness and praise.
1. It is evident from His power. “Who has an arm like God?” etc. (Psalms 66:3; Psalms 46:1
etc.; Deuteronomy 33:27). The Psalmist might
well sing of His power (Psalms 21:13).
2. It is evident from His love. He loves as a father
and will defend
them
and save them.
3. It is evident from His promises.
4. It is evident from what He has done. “Call to remembrance the
former days.”
III. Why it is that
so few are inquiring after God.
1. Because man naturally hates God (Romans 8:7).
2. From the want of spiritual perception (1 Corinthians 2:14).
3. Because they are intoxicated with the vain pleasures of earth.
4. Pride also prevents them (Psalms 10:4).
5. Because they are captives to Satan. They are his servants--him
they obey (Ephesians 2:2).
Application--
1. The happiness of those who inquire after God.
2. The present and future misery of the wicked.
3. Seek the Lord while He may be found. (Helps for the Pulpit.)
Inquiry after God
It is the height of ingratitude to forget God in the day of
prosperity. Considering
however
the deep corruption of man’s fallen nature
there is little in such ingratitude
culpable as it is
to excite our surprise.
The great subject for wonder is
that while God has revealed Himself as the refuge
of the oppressed
a friend in the day of calamity
a Saviour from guilt
and
sin
and hell
a comforter in darkness
and a deliverer in trouble
He should
be neglected in circumstances and times when no other being and no other object
can cheer the heart
or interpose any effectual relief. There is no deficiency
of complaint in the hour of affliction
come from what source it may. The
charge of the text is one involving deep criminality. It implies an affectation
of independence of God; it argues ingratitude; it evinces all the temerity of
rebellion; it is the expression of contempt. For it is the duty
and it ought
to be esteemed the delight of the rational soul to be inquiring after God
to
be climbing up the ascent to an intimate acquaintance and near fellowship with
Him
who is the Father of our spirits and the God of glory. But wherefore is it
necessary to inquire after God? Whence this language importing
difficulty--language which supposes the absence of God our Maker? There is no
local distance to separate between the soul of any living thing and Him the
former of it. The only absence of God from men is one of reserve
of restrained
manifestation: it is the cold distance of offence created by human guilt; for
we have compelled Him to stand aloof; we have insulted Him in the manifestation
of His glory. Therefore it is necessary to seek God
and to say
“Where is God
my Maker?” To solicit
not His presence
for that necessarily fills heaven and
earth
but His favourable presence
the spiritual union of our souls with Him.
We must seek Him” as He is “in Christ
reconciling the world unto Himself.”
What are the motives which ought to influence everyone to ask
“Where is God my
Maker?” and to seek Him as He reveals Himself in Christ Jesus?
1. His glory
that we may give Him the worship due to His name and
majesty.
2. That we may express our gratitude.
3. That we may obtain assurance of His favour.
4. That we may learn His will.
5. That we may secure His help.
But the charge is aggravated. Were God a being regardless of the
worship
the miseries
and discomforts of His creatures
although such neglect
could not then be justified
yet it would seem to be palliated to a certain
extent. But when God is a strength to the poor
when it is in the ordinary
course of His government to heal the broken in heart
the neglect is greatly
aggravated. The night is a general symbol for what is melancholy and sorrowful;
as the day
illuminated by the splendour of the sun
is the image of joy and
exhilaration. Whatever the darkness we contemplate
we shall find that for that
“night season” God has provided consolations
has given songs to cheer the
heart of the believer. Life itself is a time of darkness. It is a scene of sin
trial
and temptation. There are seasons of gloomy night to individuals
as
well as to the world. The seasons of temptation
affliction
and death
are
times of darkness
on which Christ arises as the light. Then let reason have
her just sway
and you will inquire after God your Maker. You will become penitent
humble believers in Christ. You will become new creatures. (T. Kennion
M.A.)
Men who do not ask for God
“None sayeth
Where is God my Maker
who giveth songs in the
night?” They do not betake themselves to God thus revealed for consolation in
their trials. There are some who ask not for God at all
speculative or
practical--atheists
who
in conscious fear of Divine holiness and justice and
truth
set themselves resolutely to disbelieve in the Divine existence
and
strangely choose to be creatures of chance and slaves to inexorable fate
rather than the creatures of a personal God--the children of a Heavenly Father.
So
instead of asking for God
they go groping amid old geologic ruins for some
substitute for the Eternal One
crying into every skeleton and spectre
“Where
is this monstrous thing
‘force’ or ‘law
’ that hides itself in the night?” And
in this reference there is an undesigned but withering irony in Job’s foregoing
confession
“I said to corruption
Thou art my father
and to the worm
Thou
art my mother and my sister.” And we leave the whole school to the raptures of
such a brotherhood and sisterhood--to all the consolation
in coming trials
of
the promise unto those who “honour such a father and mother
” to fill all the
death caverns of unbelief with the sibilation inspired by such a genesis. But
be it our blessed privilege to honour a nobler parentage
to cherish holier
hopes and higher memories
and to go forth amid present glooms crying
“Where
is God my Maker
who giveth songs in the night?” (C. Wadsworth
D.D.)
Song in the night of sorrow
The late Sir Arthur Sullivan had long admired the words of
“The Lost Chord
” and had made up his mind to set them to music. Relating the
circumstances of the composition of the best-known sacred solo of the day
Sir
Arthur said
“One night I was in the room next to that in which my brother lay
dying. I had been watching at his bedside
and was thoroughly tired out and
weary. I chanced to sit down in the room and there the noble words were before
me. I did not rise from the seat until I had composed the music.” The lovely
strains were composed in the hour of sorrow. The dark night gave birth to the
sweet song! Perhaps we do not know what we are producing when we travel the
rough road--we are only conscious of the pains
and not of the products. But we
may rest assured that our Father knows the ministry of every circumstance
through which He makes us pass. (J.H. Jowett
M.A.)
Men’s neglect of God
I. What is meant
by inquiring after God our maker?
1. When we investigate the important question
Is there a Deity? what
notions are we to form of His nature
perfections
and providence?
2. When we apply to Him in the exercise of religious duty
particularly prayer (Job 8:5; Isaiah 55:6).
3. When we are solicitous to discover His will concerning our duty
and privilege
as moral and reasonable beings (Romans 12:2; 1 Thessalonians 4:3).
4. When we earnestly pant after His approbation
and give ourselves
no rest till we obtain it
through repentance for sin
and faith in the
atonement of the Son of God (Romans 3:25-26).
5. When we thirst after that better country
where God is enjoyed
and where our inquiries after Him shall meet with ample success. There we shall
have the justest and the brightest ideas of Him
the most glorious resemblance
of His holy and benevolent nature (1 John 3:2).
II. Why is it that
so new are making this inquiry?
1. Because mankind are so much engaged about visible things: these
strike the senses more than things of a spiritual and invisible nature; and
seem to be the only things which command their attention.
2. Dissipation. They have no taste but for play and amusement
one
scene of diversion after another; the hours which should be spent in
intercourse with heaven
are prostituted to folly
vanity
and idleness.
3. They make a God of this world
by placing their affections
supremely upon it (James 2:4); its gold and silver
honour
fame
power
dominion
popular applause.
4. They are sensual
making a God of pleasure
sensuality
lascivious
gratifications. How can a soul
thus fettered to earth
elevate itself to
inquire after God its Maker? no more than a bird can ascend without wings.
5. Some live so criminally
that God is the object of their dread:
they wish there was no God; are glad to hear religion opposed; would be happy
to hear its truths confuted
if they could; they would obliterate the doctrine
of providence
and the soul’s immortality.
III. Consider the
amiable account here given of God. “He giveth songs in the night”; or matter of
songs
etc.
1. By exhibiting those bright orbs which fill the expanse of heaven (Psalms 8:3-4).
2. Night may be taken figuratively. Day is put for prosperity
success
joy
and comfort. Night for adversity
calamity
grief
and vexation.
God cheereth the mourner’s heart
and solaceth His people in the night of
adversity
grants support
unexpected relief (Psalms 66:19).
3. He giveth songs in the night of death
of praise and thanksgiving
of victory (1 Corinthians 15:55; 1 Corinthians 4:7).
Improvement--
1. Let us rejoice in Him
who lifteth up the hands that hang down
and giveth songs of praise in adversity.
2. Let us adore the wisdom of Providence
in whose dispensations day
and night
good and evil
are so seasonably blended
enjoy the good thankfully
suffer the evil with resignation.
3. Let us fortify ourselves under every calamity by looking forward.
(T. Hannam.)
The apparent intentions of Divine wisdom
To inquire after God our Maker
with a view of understanding
so far
as we are able
His designs
and conforming to His will
is our highest wisdom.
But what are we able to know of Him? Are we able to attain no knowledge of Him?
That would be denying our own reason
and degrading ourselves to a level with
the brute creatures. God has distinguished us with a rational nature above
them. It is therefore our privilege and duty to inquire
Where and what is God
our Maker? His infinite unsearchable perfection ought not to discourage our
humble and sincere inquiries; but is a consideration proper only to damp that
pride
conceit
and self-sufficiency which would obstruct our inquiries
and
prevent our attainment of real knowledge. All His works discover something of
Him; and we are utterly ignorant of ourselves and of the world around us
if we
know nothing of God. The apprehension of a Deity results immediately from the
very consciousness of our own existence. Every creature around us points to a
Creator. Our acquisition of knowledge was an intention of the Almighty Creator.
All instruction comes from God
the original fountain of wisdom and knowledge.
The Divine intention will strike our minds
if we attend to the gradual process
by which men arrive at that portion of knowledge which they are severally
possessed of. In the beginning of life the human soul subsists with few ideas
according to its minute capacity. But they multiply fast; the inquisitive
curiosity is adapted to and gratified with a continual accession of new
objects. When the stock of ideas is sufficiently increased
the comparing and
judging faculty begins to operate. Here reason commences
and is henceforth
continually employed in disposing the intellectual furniture of the mind
arranging everything in due place and order. Is there no design of creative
wisdom in this admirable and evident process of nature? Did not God thus intend
to disclose to us His works
and consequently lead us to the study and
contemplation of Himself? The first branch of knowledge is that which respects
ourselves and mankind around us
the relations
dependencies
connections
interests
inclinations
customs
and laws of human society. This qualifies me
to live in society
and to behave as subjects of law and government
and in a
manner proper to domestic and national obligations. The second branch of
knowledge is that of a Supreme Being
as the maker and disposer of all things
the all-wise Governor of the whole world
the just Judge of mankind
and the
original Author of all good. This knowledge is constantly taught by the still
eloquence of universal nature. These two kinds of knowledge
so important and
so beneficial
are common to mankind in general. Reflections--
1. It becomes us to acknowledge with all gratitude the liberality and
kindness of our Creator
in forming and designing us for the acquisition of
such excellent and valuable knowledge
and in bringing us to the possession of
it.
2. Let us observe and pursue the Divine intention
by a diligent
improvement of our advantages.
3. The knowledge of God
and of the visible intentions of His wisdom
and goodness in the frame of our world
in the faculties of our minds
and in
the order of society
is the best preparation for understanding and embracing
the Gospel of our Saviour. We must believe in God
before we can have faith in
Christ; we must previously hear and learn of the Father Almighty
before we
come to Christ duly qualified for His instructions. If we wisely improve
present advantages
there is a glorious everlasting constitution
which God
hath established in Christ Jesus our Lord
in order to our rising again from
the dead to the enjoyment of immortality. (E. Bown.)
Who giveth songs in the
night.--
Songs in the night
I. What season of
our lives is described under the image of night? Night is the time of darkness
and of gloominess; when we can see nothing and can do nothing
as we can in the
bright and cheerful light of day. As such it fitly represents a time of
ignorance
and unbelief
and sin. It also represents a time of adversity and of
affliction
whether of a public or a private nature. The season of suffering
is
to the unconverted person
a season of gloom and heaviness. How cheerless
is the chamber of sickness to the eye and the heart of an unsanctified
sufferer!
II. What is the
real Christian’s spirit and temper and condition in these dark seasons of
suffering? Singing bespeaks an easy
contented
and happy state of mind. We
seldom if ever hear a person singing who is very unhappy. But this excellent
gift and faculty may be and often is abused. There are different sorts of song
and different characters who sing them. We should not understand the
word “songs” in our text
only in its literal meaning. It also represents that
sweet and composed and resigned spirit which the Christian sufferer experiences
inwardly when all outward things are dark about him. “Songs in the night”
describe that peaceful and composed frame of mind and soul which the Christian
sufferer enjoys in his darkest night of suffering or sorrow.
III. Who is to give
us this Christian spirit
temper
and condition? Even the Lord
our Maker
and
Preserver
and Saviour
and Comforter. A heavenly mind and spirit can only
proceed from heaven. “If any man be in Christ
he is a new creature”; and as
such he receives a new nature
and a new spirit
and he sings a new song. He
sees everything with different eyes; he receives everything with a different
spirit; he bears everything with a different temper; he no longer looks upon
himself
or his condition in this world
as he once did. It is no longer his
rest; it is a school in which he is to learn lessons of heavenly wisdom; a
warfare
in which he is to fight the good fight of faith. (Robert Grant
B.C.L.)
Songs in the night
Elihu suggests one possible reason why the cry of the afflicted is
not oftener redressed. The reason suggested is
that it is a godless cry.”
Surely God will not hear vanity. But if he sufferer would apply to God with a
humbled
penitent
and believing spirit
the darkness might be more readily
dispelled. God
our Maker
giveth songs in the night
songs at an unwonted
time
melody when least expected. Here then we have a forcible and effective
contrast. An ever-helpful truth this
that when the cry of deep disquietude and
great unrest is changed into a prayer
when it assumes the form of an intelligent
and patient faith
it loses in the act its plaintiveness and becomes
triumphant. It is no longer the wail of hopelessness
it is the hallelujah of
thanksgiving.
1. Young has these lines--
“Earth
turning from the sun
brings night to man;
Man
turning from his God
brings endless night.”
And we have no more fit image than night for the occasion of our
heaviest woes. What a pall sin will bring over our souls! We are all of us
learning by experience. Are not our moods ofttimes of a sombre character? We
cannot always control the moods of our soul. It is not easy to sing the song of
faith when the voice refuses to sing the song of glad and happy love. Yet let
the true soul wait on God
and the songs will come. Cry first
and you will
sing presently.
2. So
too
faith may lose its assurance. It may want some of the
links that give perfection and continuity to a personal trust. The shades of
unbelief
or a faith that has lost its clearer lights
will sometimes take the
place of a well-evidenced trust. If the time should ever come that you lose
your early trust
do not let your cry lose aught of its devoutness; do not lose
your hold upon God; still cling to Him. He is still with you in all those
earnest questionings; and He will give you songs even in that dark night if you
cry to Him.
3. “At midnight Paul and Silas prayed
and sang praises to God.” It
was a strange place for the voice of thanksgiving
for the melody of praise.
That night seemed a fit image of their circumstances
dark enough in all truth.
Not much
to human seeming
that could inspire songfulness; everything to beget
fear and alarm. Not more so
perhaps you are thinking
than the circumstances
of some you know--your own
perhaps. Little outwardly to cheer your life
very
much to depress it. And yet you
too
may have songs of trust and loving
confidence; songs of hope
and triumph in that hope. We must not spend the time
of our trial in fruitless complaining. Let us besiege heaven with our suppliant
tones.
4. But I think it would be easier to die for Christ than to live
through the commonplace life of thousands of modern Christians
who have to
drink of the water of affliction
and eat the bread of adversity
and yet be
Christ-like. Yes
to live thus
and still keep one’s hold of God
and lift in
consequence a hymn of glad thankfulness or patient hope
is it not yet more
difficult? I often think so.
5. What is the aggregate life of the Church
with all its blessed
fruits of love
joy
and peace
but a “song in the night”? If then
God has
given any of us “songs in the night”; songs of happy love
songs of quiet hope
songs of deep trust
songs of true thankfulness
no night will last forever. (G.J.
Proctor.)
Songs in the night
There is sufficient in our God to give every saint a song even
during his darkest night of sorrow.
1. Our sufficiency in God is in no way affected by our outward
circumstances. Have you never rejoiced in the purposes of your God? Another
well of comfort is found in the love of God. The thought of God’s having
pardoned us is a fountain of joy. Have you not often rejoiced in the
anticipation of heaven? What is your night? Perhaps it is one of changed
prospects; or of changed health; or it is a night of bereavement; or
may be
of spiritual depression.
2. Some of the songs God gives to His saints. The song of faith;
hope; tranquillity; sympathy with Jesus; heavenly anticipation. (Archibald
G. Brown.)
Songs in the night
The world hath its night. It seems necessary that it should have
one. Night is one of the greatest blessings man enjoys. Yet night is to many a
gloomy season. Yet even night has its songs. Man
too
like the great world in
which he lives
must have his night. And many a night do we have--nights of
sorrow
of persecution
of doubt
of bewilderment
of anxiety
of oppression
of ignorance--nights of all kinds
which press upon our spirits
and terrify
our souls.
I. Who is the
author of these “songs in the night”? God our Maker. Any fool can sing in the
day. It is easy enough for an AEolian harp to whisper music when the wind blows;
the difficulty is for music to come when no wind blows. What does the text
mean
when it asserts that God giveth songs in the night? Two answers.
1. Usually in the night of a Christian’s experience God is his only
song. We can sacrifice to ourselves in daylight--we only sacrifice to God by
night.
2. He is the only one who inspires songs in the night. It is
marvellous how one sweet word of God will make whole songs for Christians.
II. What is
generally the matter contained in a song in the night? What do we sing about?
About the yesterday that is over; or else about the night itself; or else about
the morrow that is to come.
III. What are the
excellencies of songs in the night above all other songs? A song in the night
of trouble is sure to be a hearty one. The songs we sing in the night will be
lasting. They will be those which show a real faith in God. Such songs prove
that we have true courage and true love to Christ.
IV. Show the use of
such songs. It is useful to sing in the night of our troubles
because thus we
may cheer ourselves: because God loves to hear His people sing. Because it will
cheer your companions. Because it is one of the best arguments in favour of
your religion. (C.H. Spurgeon.)
Songs in the night
In regard of God’s dealings with our race
there is an almost
universal disposition to the looking on the dark side
and not on the bright;
as though there were cause for nothing but wonder
that a God of infinite love
should permit so much misery in any section of His intelligent creation. We
cannot deny
that if we merely regard the earth as it is
the exhibition is one
whose darkness it is scarcely possible to overcharge. But when you seek to
gather from the condition of the world the character of its Governor
you are
bound to consider
not what the world is
but what it would be
if all which
that Governor has done on its behalf were allowed to produce its legitimate
effect. When you set yourselves to compute the amount of what may be called
unavoidable misery--that misery which must equally remain
if Christianity
possessed unlimited sway--you would find no cause for wonder
that God has left
the earth burdened with so great a weight of sorrow
but only of praise
that
He has provided so amply for the happiness of the fallen. The greatest portion
of the misery which exists
arises in spite of God’s benevolent arrangements
and would be avoided
if men were not bent on choosing the evil and rejecting
the good. There must be sorrow on the earth
so long as there is death; but
if
this were all
the certain hope of resurrection and immortality would dry every
tear
or cause at least triumph so to blend with lamentation
that the mourner
would almost be lost in the believer. For wise ends
a certain portion of
suffering has been made unavoidable. When we come to give the reasons why so
vast an accumulation of wretchedness is to be found in every district of the
globe
we cannot assign the will and appointment of God; we charge the whole on
man’s forgetfulness of God; on his contempt or neglect of remedies and
assuagements Divinely provided; yea
we offer in explanation the words of our
text
--“None saith
Where is God my Maker
who giveth songs in the night?”
Elihu represents it as a most strange and criminal thing
that
though our
Maker giveth songs in the night
He is not inquired after by those on whom the
calamity presses.
1. What an aggravation it is of the guilt of men’s forgetting their
Creator
that He is a God who giveth “songs in the night.” It is one beautiful
instance of the adaptation of revelation to our circumstances
that the main
thing which it labours to set forth is the love of our Maker. Natural theology
whatever its success in delineating the attributes of God
could never have
proved that sin had not excluded us from all share in His favour. The
revelation
which alone can profit us
must be a revelation of mercy
a
revelation which brings God before us as not made irreconcilable by our many
offences. This is the character of the revelation with which we have been
favoured. But if God has thus revealed Himself in the manner most adapted to
the circumstances of the suffering
does not the character of the revelation
vastly aggravate the sinfulness of those by whom God is not sought?
2. With how great truth and fitness this touching description may be
applied to our Maker. Take the cases of death in a family
or the times of
sorrow a minister meets with. And how accurate the description is
if referred
generally to God’s spiritual dealings with our race. Who would not be a believer
in Christ? when such are the privileges of righteousness
the privileges
through life
the privileges in death
the wonder is
that all are not eager to
close with the offers of the Gospel
and make these privileges their own. (Henry
Melvill
B.D.)
Verse 14
Therefore trust thou in Him.
The counsel of Elihu to the despondent
There is no word which the worshippers of God need to have
whispered to their hearts more frequently than this
“Trust thou in Him.” We
are in a world
and under a system of events
wonderfully adapted to try our
faith.
I. If without
faith it is impossible to please God
we might infer that faith is eminently
pleasing. There is in Scripture no list of those who distinguished themselves
for zeal
or humility
or hope; but the eleventh of Hebrews emblazons the names
of men and women who through faith did marvellous things. Faith is the crowning
glory of the Christian character.
II. A principal
design of the Old Testament is to teach us faith. A wonderful illustration in
connection with the text. God meant to teach mankind by this book
that the
great business of man in this world is to trust God. “In all this Job sinned
not
nor charged God foolishly.”
III. The counsel of
Elihu in the text is profitable to a sinking heart. The meaning is
“Although
you say you will never see Him appear for you
yet He will exercise judgment
when to do so; therefore trust thou in Him.” There are times
when a dark
providence has settled down like a cloud on our prospects. Something has
happened which is the very worst thing which it seems to us God could have
chosen wherewith to afflict us. There is no explanation
no mitigation
no
cheerful outlook. Friends are mistaken if they tell us not to weep. Nature
finds comfort in cries
groans
tears. There is no use in argument
we say
God
was my friend once
now He has set me up as His mark. To such afflicted souls:
the Word of God says
“Although thou sayest thou shalt not see Him
yet
judgment is before Him.” You think that you will never see His design to
accomplish good in you and by you in this affliction. It seems to you without
plan
confused
reckless. But judgment is for Him
whenever a child of His
suffers; the arrow that pierces us wounds His heart ere it reaches ours.
IV. Our duty in
dark hours is here made plain. “Therefore trust in Him.” This is done by
special heartfelt address to God by word of mouth. To rise and go upon our
knees
implies a serious determination to seek God
and the act of framing our
speech
shows that we are in earnest. Having committed our prayer to God
declaring our trust in Him
we must show our sincerity by a quietness of mind
which
be it remembered
is not inconsistent with importunity. We should never
abandon ourselves to grief in the darkest hours. God takes pleasure in those
who
against hope
believe in hope
taking part with God by insisting that He
is able to do exceeding abundantly above all that we ask or think. Did We but
know it
God is wooing those whom He is afflicting. “He scourgeth
every son
whom He receiveth.” Therefore be of good courage
desponding souls. Submit
yourselves under His rod. Finally--Everything which has been said of trust in
God in times of despondency is eminently true of faith in the Saviour. (N.
Adams
D.D.)
A God who hides Himself
1. These words suppose that there are seasons and situations
in
which the ways of heaven seem dismaying and inexplicable. This is abundantly
evident to whatever department of the Divine government we turn our eyes. If we
look on the natural world we shall not always find unobscured the God of
nature. If we look into the social department
here
too
we shall find His
ways mysterious. There are times when the protection of His providence would
seem to be withdrawn from society. Its interests appear subject to the caprices
of fortune and the passions of men. If we turn our attention to the normal
department
here
too
we shall find occurrences to astonish and perplex us.
Affliction maintains a powerful and oppressive dominion among the sons of men.
It is not uncommonly the lot of the righteous to bear the heaviest burdens
and
experience the severest trials of life. In the management of their allotments
the ways of the Deity are inscrutable. When we compare the terrors of nature
with His benevolence who rules her movements; when we contrast the triumphs of
iniquity in the world
with His power and holiness by whom it is governed; when
we combine the afflictions of the virtuous
and the trials of the Church
with
His love to whom they are devoted: it must be confessed that there are seasons
when he whose faith is most firmly fixed
may be ready to exclaim with the
amazed prophet
“Verily
Thou art a God that hidest Thyself
Oh God of Israel
the Saviour!” Of this
however
we may be sure. His government must be as pure
just
and benevolent
as His nature; and consequently
righteous in every
measure of it; seeking unceasingly the manifestation of justice
and the
melioration and happiness of the creature. “The Lord is righteous in all His
ways and holy in all His works.” We ought to maintain
in every situation in
which His providence places us
an unshaken trust in His goodness
and
obedience to His will. Nothing more frequently distresses the feelings
and
disturbs the principles of men
than the inscrutableness of the dealings of
God. But are the measures of His government wrong
because they do not coincide
with our partial views? Are the methods of His providence to be condemned
because they cannot be comprehended by our limited understandings? That His
ways are mysterious should fill us with humility. It should inspire us with
reverence and godly fear; but it ought not to excite our surprise. We are
assured by reason and by Scripture
that His government is infinitely and
uniformly righteous. In the gift of His Son for our salvation
He has offered
us the greatest pledge we are capable of receiving
that His aim
His wish
His
constant care is the preservation and happiness of His offspring. In men
assured of the perfection of a governor
and of the principles by which he
acts
it is absurd to be dissatisfied with measures which they can see but in
part. The most afflictive and inexplicable dispensations may often be the
springs of the most important and happy operations. Let us learn
from what has
been said
to preserve in every situation an unshaken reliance on the love of
the Almighty
and a steadfast obedience to His will. (Bishop Dehon.)
──《The Biblical Illustrator》