He will deliver even one who is not innocent, rescuing him through the cleanness of your hands." Sermons
I. THE DUTY AND JOY OF UPLIFTING THE FALLEN. 1. The duty. We are by nature members of one family, because our descent from a common parentage makes us all brothers and sisters. But Christianity has strengthened the ties of nature. There is no Christian duty so obligatory as that of following our Lord in his greatest work - that of seeking and saving the lost. Whether it be sin or sorrow that has east one of our brothers down, his very distress, apart from all questions of merit or attraction, calls upon us to aid him. (1) Now this aid must be practical. We must do what we can to lift the cast-down. (2) It must be encouraging. The helper is represented as crying, "Up!" A cheering word may go far to give courage and hope. We have to help people to help themselves. Depressing preaching does little good. There are plenty of things to discourage. People want hopeful encouragement. 2. The joy. This action of lifting up those who are cast down appears as part of the blessedness of the restored servant of God. It is not a heavy penance for the sinner; it is a happy occupation for the saint. It cannot but involve toil and pain, and often disappointment. Yet it is really a much happier work than self indulgent pleasure-seeking. It contains the very joy of God, who is blessed in giving and loving. II. THE EXPERIENCE WHICH ENABLES US TO LIFT UP THE FALLEN. The glorious and Christ-like work of saving the fallen is promised to a man who is himself restored. 1. Experience of misery. He who has been cast down knows what it is to be cast down. The lessons of adversity teach sympathy. Thus we may explain some of the mystery of sorrow. It is a school for the training of sympathy. Even the experience of sin may be turned to good in this way. It must always be best not to have fallen. Still, though original innocence cannot be recovered, God may mitigate the sad consequences of sin in the penitent by making him a helper to the tempted and the fallen, whose condition his own terrible experience enables him to understand. 2. Experience of recovery. While suffering with others we may sympathize with them, but we cannot do much to aid them. While ourselves living in sin we can only exert a baleful influence on others. Therefore the first step is to be ourselves restored to God and the life of Christian holiness. Then the joyous consciousness of redemption is an inspiration for seeking to bring to others the same privilege. Thus Christians can preach the gospel with a force that-no unfallen angel can command. The greatest argument for urging man to accept it is that what God has done for one, he can and will do for another. The greatest motive for sacrificing ourselves to save our brother-men is that Christ gave his life to save us. - W.F.A.
Is it any pleasure to the Almighty that thou art righteous? To this Eliphaz we cannot take kindly. There is so much in him that reminds us of the Pharisee of our Lord's day. With all his conscientiousness — and it is remarkable what sins against God and our brother are committed under the garb of conscientiousness — he seems to be one of those who "speak wickedly for God." Looking at the argument of the Temanite in this chapter, it is, at best, a piece of sophistry. The words of the text seem humble words, so calculated to move us in the direction of self-repression; but we are not required to build humility upon a lie.1. This verse is but an expansion of the thought contained in the previous verse, which reads thus, "Can a man be profitable unto God, as he that is wise may be profitable unto himself?" The force of this comparison tends to disarm criticism, for the least taught among Christian people can never think they are doing God the service they are rendering themselves. In those cases in which men think they are in some way doing God a splendid service, their presumption is its own condemnation. But such a thought does not enter Christian believing minds. What are they to say to the challenge of the next verse? Is there not something true within us that rises up against its merciless and terrible conclusion? A man may be far from as profitable to God as unto himself. He must feel that all the weight of obligation is on his side, since God alone is the source of all his goodness and power; and yet he may, I think he must, if he have a spark of the Divine life and light in him, resist so fearful and disheartening a conclusion as that God has no pleasure in his rectitude, and that he is all loss and no gain to God.(1) Such a conclusion is most disheartening to endeavours after goodness. Practically carried into the inner life of men, it would be fatal to that goodness. There can be little faith in a goodness that is not nurtured by love and fed by willing cheerfulness. The difference between a Divine compulsion and the sort of thing called compulsion among men, is that the former is made up of affection, the other of necessity. A Divine compulsion, beginning with love, creates an obedience which becomes more and more congenial and native to the soul of the subject of it. We all need educating in virtue and goodness. Human nature has to be raised and sanctified by the energy of Divine grace. The "righteous" man is the creation of that Divine grace which comes to the aid of the struggling one in his contest with dark, evil forces. And the more successful will he be in that contest, the more clearly he discerns what that Divine force is which is helping him. Most discouraging is it to all endeavours after a better life that we should doubt the pleasure of the Eternal in those endeavours. If we do so, we misjudge our relation to the Infinite. It will be as new life to us when we learn to believe in the words of Jesus about the Father. Against the unfaith of men in this Divine Fatherhood, we have constantly to contend.(2) Such a conclusion is also dishonouring to God. It is against the entire scope and tone of Divine revealings from age to age, up to the day when John, the latest seer of the New Testament, spoke of the God of love. It dishonours Him, because it takes away from Him some of those finer instincts which all men worthy of the name have. We take pleasure in endeavours to please us — else we are scarcely human. We allow for infirmity and frailty; and it were indeed a hard and cruel faith about God to deny Him such instincts. And surely God must be pleased with that work into which He throws most of His own pure soul and Spirit. The more of the Divine self in anyone, the truer and more complete the Divine satisfaction. 2. Consider what of truth we can find in these words.(1) It would be vastly mischievous were we to come to look upon that righteousness as our own, and so try to sever the stream from the fount. It is ours only because it is God's gift. All our righteousness is of God.(2) There may be a high-mindedness in Christian service which finds needed correction in the thought that God is not so much served by us as we are served by Him. 3. We need to feel that all the weight of obligations is on our side. When we think of the Divine pleasure and gain, we cannot but think how beneficent that pleasure is. We cannot serve God without a recompense. Yet there are many who shrink from God, as though He were the receiver, instead of the Giver, of all good. They start back from duty as though it would be fatal to their joy. Nothing He commands but for your good. Nothing He orders but for your eternal delight. (G. J. Proctor.) People Eliphaz, Job, OphirPlaces Ophir, UzTopics Clean, Cleanness, Deliver, Delivered, Delivereth, Delivers, Free, Hands, Innocent, Island, Makes, Pureness, Safe, Salvation, Sin, Yea, Yes, YoursOutline 1. Eliphaz shows that man's goodness profits not God5. He accuses Job of various sins 21. He exhorts him to repentance, with promises of mercy Dictionary of Bible Themes Job 22:30Library December 29 MorningUnderstanding what the will of the Lord is.--EPH. 5:17. This is the will of God, even your sanctification.--Acquaint now thyself with him, and be at peace: thereby good shall come unto thee.--This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.--We know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal … Anonymous—Daily Light on the Daily Path Knowledge and Peace What Life May be Made Whether all Things are under Divine Providence Whether God is Everywhere by Essence, Presence and Power? Whether Everything is Subject to the Providence of God? The Doctrine of God The Case of the Christian under the Hiding of God's Face. Bands of Love; Or, Union to Christ. "I Drew them with Cords of a Man, with Bands of Love: and I was to them as they that Take Off the Yoke on their Jaws, and I Laid Meat unto Them. " --Hosea xi. 4. A Holy Life the Beauty of Christianity: Or, an Exhortation to Christians to be Holy. By John Bunyan. Covenanting Enforced by the Grant of Covenant Signs and Seals. Epistle xxxix. To Eulogius, Patriarch of Alexandria. Covenanting According to the Purposes of God. 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