Job 36:25
All mankind has seen it; men behold it from afar.
Sermons
God Praised for His WorksW.F. Adene














I. CONSIDER HOW WORTHY OF PRAISE ARE THE WORKS OF GOD. We do not prize them so much fro' their vast bulk and infinite number as for their character and the manner in which they are executed. A small statue is more admirable than a huge boulder, and a minute and finely cut gem more precious than a great sea crag. Wherein, then, shall we find the specially praiseworthy characteristics of the works of God?

1. In thoroughness. The infinitely little is as well wrought as the infinitely great. Thought and care are lavished on tiny insects. Exquisite workmanship is seen in humble weeds. The unseen parts of God's works are as perfect as those which are most prominent. The hosts of flowers that bloom on uninhabited prairies are as beautiful as those that smile at us from an English hedgerow.

2. In harmony. The various parts of God's works fit together and aid one another with mutual services. Not only is there a general peaceable arrangement of nature, but there is also a reciprocity that makes each part necessary to the whole. Plants live on the soil, animals on the plants, and these again on the perishing bodies of animals.

3. In beauty. The direct utility of nature might have been served in an ugly fashion. Clouds might all have been black, and leaves and flowers and earth of one dull hue. But God has breathed a spirit of beauty over his works.

4. In joy. God has made existence itself to be a gladness. Insects, birds, and beasts rejoice in the sunlight of a summer day. Man finds life a source of joy.

5. In progress. All nature is moving on in a grand progress to higher forms of life and more perfect types of organization. It is lull of hope, and it looks forward to God's greater future works.

II. REMEMBER HOW WELL IT IS THAT WE SHOULD PRAISE GOD FOR HIS WORKS.

1. In gratitude. We are ourselves part of his works, and we have to thank him that we are "fearfully and wonderfully made." Then other works of God minister to our welfare, and as we profit by their utility or enjoy their beauty, it is becoming that we should praise him who is the Maker and Giver of them all.

2. In admiration. It is a miserable thing to sink into that cynical pessimism that can only criticize adversely and can never see and enjoy merit. It passes for cleverness, but it is really a form of dulness, for it is the result of a want of capacity to perceive the good points of that which only arrests attention on account of its real or supposed defects. This habit of mind prevents us from rising to any true greatness ourselves, because men are dawn upwards by admiration. When, however, we have learnt to admire the works of God, it is only fitting that we should go on and adore their great Artificer. The praise of the picture is the praise of the artist. Yet there are lovers of nature who seem to forget her Author.

3. In aspiration. The wings of praise carry the soul aloft. When we sing of the great and marvellous works of God with the heart and the understanding, we shall enter into the thoughts of God lovingly and with sympathy. We grow like what we adore. Following the angels in songs of praise, we shall grow like the angels in heavenly character, if we live in a spirit of worship, praising God not only by the hymns of the sanctuary, but by the grand psalm of a whole life of worship. - W.F.A.

Who teacheth like Him?
The God of the Bible is represented to us under different names and views peculiar to Himself. He is represented to us as the source and comprehension of all truth, goodness, happiness, and glory. When we try to reduce our conception of God to a finite form, the best conception we can form of Him is the highest combination of all the attributes that are good, pure, and glorious. We now view Him as our Divine Teacher.

I. THE TEACHING CHARACTER OF THE DIVINE ORDER. The teaching intention is seen everywhere in the established economy of the whole arrangement of the constitution of the universe. It is not an arrangement to be noticed here and there, but a matter of law and universality, unchangeable and regular. The whole range and laws of nature, the whole animal economy — providence, revelation, Christianity, and the whole works of God as known to us — have a teaching commission. All have their science to make known to men; all have their influence in the moulding of human character. Everything has its message; everything is backed by Divine law and authority. This order is intended, in its teaching power, to lead and reunite us with the source and end of our life, and thus to realise the chief good of our being.

1. The supreme order of which we are subjects is one of universal relation and dependence. Illustration: relation of parent and child. One is made to teach, and the other to be taught.

2. As a teaching power, the order of which we are subjects is one of advancement. The whole is intended to advance. The order of God is ever forward.

3. The order under which we live is one of universal and unending obligation. A condition of dependence is one of obligation. To our obligation there is neither limit nor end. All we have are things to fulfil our obligation with, and the degree of our possession is the limit of our obligation.

4. The order in which we are established is one of useful purpose in its laws and provisions. The high design is to fit all its dependent creatures for the end of their being. The order of God intends to economise all its gifts and talents. No talent is to be buried, no power is to lie dormant, no plot uncultivated, and no opportunity unemployed. All are fitted for themselves, for one another, and all to show the praise of the great teacher Himself.

5. The teaching order of God has fit and sufficient resources to meet its requirements, and fulfil its designs. Everything is an educational link to some higher development. The order of God has everything in itself to make it complete. He requires no foreign element. All perfect order precludes the possibility of deficiency, or any goodness outside itself.

II. GOD'S TEACHING IS OUR PATTERN TO FOLLOW. All men require much teaching themselves before they are competent to teach others. Teaching is Divine.

1. God's teaching is our pattern in the kindness of its execution. There is nothing harsh and oppressive in the teachings of God. He allures by promises, and leads on by the cords of tenderness and love; giving us a pattern how to teach those who are under our care and our charge.

2. The teaching of God is one of repeated application. God repeats His calls and applications. If one way and means are not effectual, He tries and uses others.

3. The Divine teaching is one of rule and order. Every period has its work, every work has its laws, and every act its certain and fit results. Constancy is one rule. Attention to small points is another. Earnest action is another. Every power must act its part.

4. The teaching of God is one of gradual advancement. Our wants and capacities, in the order of being, keep pace with each other. When one is small, the other is not great; and as one increases the other advances. God suits His teaching to our wants and powers.

5. God's teaching contains in it hard lessons for us in our present state and condition.

6. God teaches, by suitable means, to accomplish the end He has in view.

III. THE AIM AND END OF DIVINE TEACHING. Wisdom is right in the end in view, and the means used to obtain it. One end is — to teach us self-insufficiency and trust in Him. Another, to teach us the evil of disobedience and sin. Another, to educate our nature in its highest powers, to its highest possible capacity. That we should understand the law of His order, and respect it. To fit us for the precise work intended to be done by us. To lead us to Himself, and to make us fit for all His will and purpose. Conclusion — The obligation on our part which the Divine administration of teaching involves.

(T. Hughes.)

Homilist.
I. His BEING, as here presented. Elihu points our attention to three great facts concerning this Great Being.

1. He is mighty. "Behold, God exalteth by His power."

2. He is independent. "Who hath enjoined Him His way?" He is amenable to no one beyond Himself.

3. He is righteous. "Who can say, Thou hast wrought iniquity?"

4. He is adorable. "Remember that thou magnify His work, which men behold." Man is here called upon to adore Him in His works, which are visible to all.

5. He is incomprehensible.(1) In His nature. He is the fathomless mystery.(2) Incomprehensible in His duration. "Neither can the number of His years be searched out." Notice —

II. His AGENCY as here presented. His agency both in the mental and the material domains is here referred to.

1. His agency in the mental realm. He is a Teacher. "Who teacheth like Him?" He is an incomparable Teacher.(1) He teaches the best lessons.(2) He teaches the best lessons in the best way.

(a)By symbols. All the works of nature are the symbols, the hieroglyphics He employs. "The heavens declare Thy glory," etc.

(b)By example. "He bowed the heavens and came down," and He acted out His grand lessons in the life of a wonderful Man — the Man Christ Jesus.(3) He teaches the best lessons in the best way for the best purpose. He does not teach as men teach, in order to make their pupils craftsmen, merchants, artists, and to qualify them for getting on in this life; He teaches in order to make them men, fit them for eternity.

2. His agency in the material realm. Four ideas are suggested here concerning His agency in nature. It is —

(1)Minute.

(2)Inscrutable.

(3)Moral.

(4)Often terrible.

(Homilist.)

People
Elihu, Job
Places
Uz
Topics
Afar, Attentively, Behold, Beholdeth, Beholds, Gaze, Sees, Thereon
Outline
1. Elihu shows how God is just in his ways
16. How Job's sins hinder God's blessings
24. God's works are to be magnified

Dictionary of Bible Themes
Job 36:24-27

     4060   nature

Library
Whether by his Passion Christ Merited to be Exalted?
Objection 1: It seems that Christ did not merit to be exalted on account of His Passion. For eminence of rank belongs to God alone, just as knowledge of truth, according to Ps. 112:4: "The Lord is high above all nations, and His glory above the heavens." But Christ as man had the knowledge of all truth, not on account of any preceding merit, but from the very union of God and man, according to Jn. 1:14: "We saw His glory . . . as it were of the only-Begotten of the Father, full of grace and of truth."
Saint Thomas Aquinas—Summa Theologica

Whether Christ Acquired his Judiciary Power by his Merits?
Objection 1: It would seem that Christ did not acquire His judiciary power by His merits. For judiciary power flows from the royal dignity: according to Prov. 20:8: "The king that sitteth on the throne of judgment, scattereth away all evil with his look." But it was without merits that Christ acquired royal power, for it is His due as God's Only-begotten Son: thus it is written (Lk. 1:32): "The Lord God shall give unto Him the throne of David His father, and He shall reign in the house of Jacob for
Saint Thomas Aquinas—Summa Theologica

Whether Christ Will Judge under the Form of his Humanity?
Objection 1: It would seem that Christ will not judge under the form of His humanity. For judgment requires authority in the judge. Now Christ has authority over the quick and the dead as God, for thus is He the Lord and Creator of all. Therefore He will judge under the form of His Godhead. Objection 2: Further, invincible power is requisite in a judge; wherefore it is written (Eccles. 7:6): "Seek not to be made a judge, unless thou have strength enough to extirpate iniquities." Now invincible power
Saint Thomas Aquinas—Summa Theologica

Whether the Old Law was from God?
Objection 1: It would seem that the Old Law was not from God. For it is written (Dt. 32:4): "The works of God are perfect." But the Law was imperfect, as stated above [2060](A[1]). Therefore the Old Law was not from God. Objection 2: Further, it is written (Eccles. 3:14): "I have learned that all the works which God hath made continue for ever." But the Old Law does not continue for ever: since the Apostle says (Heb. 7:18): "There is indeed a setting aside of the former commandment, because of the
Saint Thomas Aquinas—Summa Theologica

Whether Man Can Know that He Has Grace?
Objection 1: It would seem that man can know that he has grace. For grace by its physical reality is in the soul. Now the soul has most certain knowledge of those things that are in it by their physical reality, as appears from Augustine (Gen. ad lit. xii, 31). Hence grace may be known most certainly by one who has grace. Objection 2: Further, as knowledge is a gift of God, so is grace. But whoever receives knowledge from God, knows that he has knowledge, according to Wis. 7:17: The Lord "hath given
Saint Thomas Aquinas—Summa Theologica

Whether the Judicial Power Corresponds to Voluntary Poverty?
Objection 1: It would seem that the judicial power does not correspond to voluntary poverty. For it was promised to none but the twelve apostles (Mat. 19:28): "You shall sit on twelve seats, judging," etc. Since then those who are voluntarily poor are not all apostles, it would seem that the judicial power is not competent to all. Objection 2: Further, to offer sacrifice to God of one's own body is more than to do so of outward things. Now martyrs and also virgins offer sacrifice to God of their
Saint Thomas Aquinas—Summa Theologica

Whether Hypocrisy is the Same as Dissimulation?
Objection 1: It seems that hypocrisy is not the same as dissimulation. For dissimulation consists in lying by deeds. But there may be hypocrisy in showing outwardly what one does inwardly, according to Mat. 6:2, "When thou dost an alms-deed sound not a trumpet before thee, as the hypocrites do." Therefore hypocrisy is not the same as dissimulation. Objection 2: Further, Gregory says (Moral. xxxi, 7): "Some there are who wear the habit of holiness, yet are unable to attain the merit of perfection.
Saint Thomas Aquinas—Summa Theologica

The Great Teacher
Teaching was the great business of the life of Christ during the days of his public ministry. He was sent to teach and to preach. The speaker in the book of Job was thinking of this Great Teacher when he asked--"Who teacheth like him?" Job xxxvi: 22. And it was he who was in the Psalmist's mind when he spoke of the "good, and upright Lord" who would teach sinners, if they were meek, how to walk in his ways. Ps. xxv: 8-9. And he is the Redeemer, of whom the prophet Isaiah was telling when he said--He
Richard Newton—The Life of Jesus Christ for the Young

"That which was from the Beginning,"
1 John i. 1.--"That which was from the beginning," &c. Things are commended sometimes, because they are ancient, especially doctrines in religion, because truth is before error, and falsehood is but an aberration from truth and therefore there is so much plea and contention among men, about antiquity, as if it were the sufficient rule of verity. But the abuse is, that men go not far enough backward in the steps of antiquity, that is, to the most ancient rule, and profession, and practice of truth
Hugh Binning—The Works of the Rev. Hugh Binning

Whether Hypocrisy is Always a Mortal Sin?
Objection 1: It seems that hypocrisy is always a mortal sin. For Jerome says on Is. 16:14: "Of the two evils it is less to sin openly than to simulate holiness": and a gloss on Job 1:21 [*St. Augustine on Ps. 63:7], "As it hath pleased the Lord," etc., says that "pretended justice is no justice, but a twofold sin": and again a gloss on Lam. 4:6, "The iniquity . . . of my people is made greater than the sin of Sodom," says: "He deplores the sins of the soul that falls into hypocrisy, which is a greater
Saint Thomas Aquinas—Summa Theologica

Whether those to whom Christ's Birth was Made Known were Suitably Chosen?
Objection 1: It would seem that those to whom Christ's birth was made known were not suitably chosen. For our Lord (Mat. 10:5) commanded His disciples, "Go ye not into the way of the Gentiles," so that He might be made known to the Jews before the Gentiles. Therefore it seems that much less should Christ's birth have been at once revealed to the Gentiles who "came from the east," as stated Mat. 2:1. Objection 2: Further, the revelation of Divine truth should be made especially to the friends of God,
Saint Thomas Aquinas—Summa Theologica

Divine Grace.
GRACE, LOYE, AND MERCY. I FIND that the goodness of God to his people is diversely expressed in his word, sometimes by the word grace, sometimes by the word love, and sometimes by the word mercy. When it is expressed by that word grace, then it is to show that what he doeth is of his princely will, his royal bounty, and sovereign pleasure. When it is expressed by that word love, then it is to show us that his affection was and is in what he doeth, and that he doeth what he doeth for us with complacency
John Bunyan—The Riches of Bunyan

Messiah's Easy Yoke
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. T hough the influence of education and example, may dispose us to acknowledge the Gospel to be a revelation from God; it can only be rightly understood, or duly prized, by those persons who feel themselves in the circumstances of distress, which it is designed to relieve. No Israelite would think of fleeing to a city of refuge (Joshua 20:2.
John Newton—Messiah Vol. 1

Epistle v. To Theoctista, Sister of the Emperor.
To Theoctista, Sister of the Emperor. Gregory to Theoctista, &c. With how great devotion my mind prostrates itself before your Venerableness I cannot fully express in words; nor yet do I labour to give utterance to it, since, even though I were silent, you read in your heart your own sense of my devotion. I wonder, however, that you withdrew your countenance, till of late bestowed on me, from this my recent engagement in the pastoral office; wherein, under colour of episcopacy, I have been brought
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Greatness of the Soul,
AND UNSPEAKABLENESS 0F THE LOSS THEREOF; WITH THE CAUSES OF THE LOSING IT. FIRST PREACHED AT PINNER'S HALL and now ENLARGED AND PUBLISHED FOR GOOD. By JOHN BUNYAN, London: Printed for Benjamin Alsop, at the Angel and Bible in the Poultry, 1682 Faithfully reprinted from the Author's First Edition. ADVERTISEMENT BY THE EDITOR. Our curiosity is naturally excited to discover what a poor, unlettered mechanic, whose book-learning had been limited to the contents of one volume, could by possibility know
John Bunyan—The Works of John Bunyan Volumes 1-3

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

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