Job 5:27














We have here a characteristic Old Testament picture of the completed life of the aged servant of God. He is rewarded for his fidelity, not merely by having nature as a minister of his prosperity during his active days, but by having his time prolonged to a ripe old age, and his whole career rounded and finished so that at last he is taken up like a shock of corn to God's harvest home.

I. LET US CONSIDER THE IDEA OF A COMPLETE LIFE,

1. The truth of the Old Testament idea. The Jews were no pessimists. They were far from the sickly Buddhist dream of Nirvana. With them life was sweet, and long life a blessing. Was not this a true and healthy conception? Life is a gift of God; it is a source of great natural joy; it is a precious talent, offering rich opportunities for service. It is good to live. Though it may please God to pluck the bud before it has opened, or to remove the blossom before it has matured the fruit, we should feel that there is a great blessing in his sparing a life for full, ripe fruit-bearing.

2. The supplement of New Testament revelation. The gospel has enlarged the scope and value of life. It has shown us that no human life can be complete in a brief earthly existence. It has promised life eternal for the fulness of being and of service. Now we can see that life is good and blessed indeed.

II. LET US OBSERVE THE BLESSEDNESS OF A RIPE LIFE. Old age is compared to a shock of corn. We have "first the blade, then the ear, then the full corn in the ear." This full corn ripens into the gold of harvest. In the perfect old age we see the corn come to maturity. It has attained all that it can attain. The discipline of life is for the maturing of souls. Old men should be richer in grace than young men, and a certain mellowness should mark the character of the aged Christian. Unfortunately, this is not always seen. Sometimes the beauty and enthusiasm of youth give place to a chill and narrow formalism. Instead of ripening, the soul withers. Instead of rich juices, it has the vinegar of cynicism. This is distinctly wrong. It points to a life's mistake and failure. But the possibility of so unfortunate an issue bids us all be on our guard against it. It warns us to avoid the danger, and it urges us to use the grace of God so that we may ripen and grow mellow.

III. LET US ANTICIPATE THE HARVEST INGATHERING OF A COMPLETE AND RIPE LIFE. The shock of corn is gathered in. This is necessary to preserve it; for if it were left on the field it would not in the dank autumn. An earthly immortality would be no blessing. But God calls his aged servants out of the world in which their service is complete and which can no longer minister to their further ripening. Yet the ingathering is not the end. The wheat is not heaped up to be burnt, but stored in the granary for food and for seed. God gathers his servants home in safety, sheltered from all storms and frosts of winter. Then the true purpose of their lives begins to be seen. All the rest was but the preparation for the harvest; and the harvest itself was only undertaken in view of future usefulness. The old man has not finished his life when he lays down his grey head to die. Then he is about to begin to live; then the largest fruitfulness of his soul's experience is about to be utilized. The harvest icy is the joy of the future. Souls are gathered home to God that they may minister to life and blessedness in ages yet unseen. - W.F.A.

Lo this, we have searched it, so it is; hear It, and know thou it for thy good.
Thus closed a forcible speech by Eliphaz the Temanite; it may be called his "summing up." He virtually says, "What I have testified in the name of my friends is no dream of theirs. Upon this matter we are specialists; and bear witness to truth which we have made the subject of research and experience. Lo this, we have searched it, so it is; hear it, and know thou it for thy good." By this declaration he sets forth his teaching with authority, and presses it home. He persuades Job to consider what he had said, for it was no hasty opinion, but the ripe fruit of experience. I shall not follow Eliphaz; I am only going to borrow his closing words, and use them in reference to Gospel testimony; which is to us a thing known and searched out.

I. To begin with, these words may well describe THE QUALIFICATION OF THE TEACHER. He will be poorly furnished if he cannot run in the line which Eliphaz draws in the words of our text.

1. He should have an intimate knowledge of his subject. How can he teach what he does not know? When we come to talk about God, and the soul, and sin, and the precious blood of Jesus, and the new birth, and holiness and eternal fife, the speaker who knows nothing about these things personally must be a poor driveller. A blind man, who is teaching others about colour and vision? A preacher of an unknown God? A dead man sent with messages of life? You are in a strange position.

2. I must add that he should have a personal experience of it, so that he can say, "Lo this, we have searched it, so it is." It is unseemly that an ignorant man should keep a school. It is not meet that a dumb man should teach singing. Shall an impenitent man preach repentance? Shall an unbelieving man preach faith? Shall an unholy man preach obedience to the Divine will? He who would learn to plough, must not be apprenticed to one who never turned a furrow. We must know the Lord, or we cannot teach His way.

3. What is wanted in a successful teacher is a firm conviction of the truth of these things, growing out of his having tested them for himself. He must say, with emphasis, "So it is." The Lord's Word must be true. Why do you "hope" about it? Believe it and enjoy it. But people will go hoping and hoping and limping; as if to be lame were the proper thing. A ministry of hesitation must be ruinous to souls. When Divine truth is held fast, then let it be held forth, and not till then.

4. Once more a needful qualification for a teacher of the Word is earnestness and goodwill to the hearer. We must implore each one of our hearers to give earnest heed. We must cry to him with our whole heart, "Hear it, and know thou it for thy good." Without love, there can be no real eloquence. The great Saviour's heart is love, and those who are to be saviours for Him must be of a loving spirit. True love will do the work when everything else has failed. Knowledge of our subject avails not without love to our hearers. There are three ways of knowing, but only one sort is truly worth the having. Many labour to know, merely that they may know. These are like misers, who gather gold that they may count it, and hide it away in holes and corners. This is the avarice of knowledge. Such knowledge turns stagnant, like water shut up in a close pond — above mantled with rank weed, and below putrid, or full of loathsome fife. A second class aspire to know that others may know that they know. To be reputed wise is the heaven of most mortals. One does not eat merely that others may know that you have had your dinner, and one should not know merely to have it known that you know. The third kind of knowledge is the one worth having. Learn to know that you may make other people know. This is not the avarice but the commerce of knowledge. Acquire knowledge that you may distribute it. Light the candle, but put it not under a bushel. Be taught that you may teach. This trading is gainful to all who engage in it.

II. THE ARGUMENT FOR THE HEARER. "Lo this, we have searched it, so it is." The argument directed to the hearer is the experience of many, confirming the statement of one. "We have searched it, so it is." I should like to bear my own personal witness to a few things about which I am fully persuaded. "Lo this, we have searched it, so it is."

1. And my first witness is that sin is an evil and a bitter thing. I think I may speak for you and say, "We have searched this out, and we know that it is so." We have seen sin prove injurious to our fellow men.

2. I wish to testify to the fact that repentance of sin, and faith in the Lord Jesus Christ, bring a wonderful rest to the heart, and work a marvellous change in the whole life and character.

3. Next, we beg to bear our witness to the fact that prayer is heard of God. God does hear prayer. We bear our witness to that fact with all our strength, and therefore we say about it, "Lo this, we have searched it, so it is; hear it, and know thou it for thy good."

4. Another testimony we would like to bear, namely, that obedience to the Lord, though it may involve present loss, is sure to be the most profitable course for the believing man to take.

5. We beg to say that the old-fashioned Gospel is able to save men, and to arouse enthusiasm in their souls.

III. We have here THE EXHORTATION TO THE INQUIRER.

1. "This, we have searched it, so it is; hear it." But oh, if you wish to be saved, hear the Gospel! Let nothing keep you away from God's sanctuary, where the real Gospel is proclaimed. Hear it! If it is not preached exactly in the style which you would prefer, nevertheless, hear it. "Faith cometh by hearing."

2. The next thing that he says is, "Know it." Hear it and know it; go on hearing it until you know it. To know Christ is life eternal.

3. Our text means — know it in a particular way. "Know thou it for thy good." The devil knows a great deal. He knows more than the most intelligent of us; but he knows nothing for his good. All that he knows sours into evil within his rebellious nature.(1) How is a man to know anything for his good? This knowledge must first be a practical knowledge. Does the Word say "Repent"? If you want to know what repentance means, repent at once. If you want to know what faith is, believe in the Lord Jesus Christ, and when you have believed, you will know what believing is. The best way to know a virtue is to practise it.(2) To know a thing for our good is to know it for ourselves. "Know it for thy good." I find that one rendering is, "Know it for thyself." Another man's God is no God to me; he must be "my Lord and my God."(3) I must add that we only know things for our good when we know them believingly. To a sinner a promise is as dark as a threatening, if he does not believe it.

( C. H. Spurgeon.).

But Job answered and said.
We must come upon grief in one of two ways and Job seems to have come upon grief in a way that is to be deprecated. He came upon it late in life. He was in solid prosperity and positive and genuine comfort. Grief must tell heavily whenever it comes upon a man in such a condition. This accounts for his lamentation, and whine, and long-drawn threnody. He was not accustomed to it. Some have been born into trouble, and they have become acclimatised. Blessed are they who come upon grief in that method. Such a method appears to be the method of real mercy. Grief must come. The devil allows no solitary life to pass upward into heaven without fighting its way at some point or other. Grief delights in monologue. Job seems scarcely to lay himself down mentally upon the line adopted by Eliphaz. It is most difficult to find the central line of Job's speech. Too much logic would have spoiled the grief. Reasoning there is, but it comes and goes; it changes its tone; it strikes the facts of life as the trained fingers of the player might strike a chord of music. Note how interrogative is Job's speech. More than twenty questions occur in Job's reply. Grief is great in interrogation. Job is asking, "Are the old foundations still here? Things have surely been changed in the nighttime, for I am unaccustomed to what is now round about me." Notice how many misunderstandings there are in the speech of the suffering man! Job not only misunderstood his friends and his pain, he misunderstood all men, and the whole system and scheme of things. How suffering not rightly accepted or understood colours and perverts the whole thought and service of life! Job thinks life not worth living. So much depends on our mental mood, or our spiritual condition. Hence the need of our being braced up, fired, made strong. We are what we really are in our heart and mind. Keep the soul right and it will rule the body. The Bible never shrinks from telling us that there is grief in the world, and that grief can be accounted for on moral principles. The Bible measures the grief, never makes light of it. But it can be sanctified, turned into blessing. Any book which so speaks as it does deserves the confidence of men who know the weight and bitterness of suffering. Do not come to the Bible only for condolence and sympathy; come to it for instruction, inspiration, and then you may come to it for consolation, sympathy, tenderest comfort, for the very dew of the morning, for the balm of heaven, for the very touch of Christ.

(J. Parker, D. D.)

In his reply to Eliphaz, Job first takes hold of the charge of impatience and hasty indignation made in the opening of the fifth chapter. He is quite aware that his words were rash when he cursed his day and cried impatiently for death. But had Eliphaz duly considered his state, the weight of his trouble causing a physical sense of indescribable oppression? We need not fall into the mistake of supposing that it is only the pain of his disease which makes Job's misery so heavy. Rather is it that his troubles have come from God; they are "the arrows of the Almighty." Mere suffering and loss, even to the extremity of death, he could have borne without a murmur, But he had thought God to be his friend. Why on a sudden have these darts been launched against him by the hand he trusted? What does the Almighty mean? The evil-doer who suffers knows why he is afflicted. The martyr, enduring for conscience' sake, has his support in the truth to which he bears witness, the holy cause for which he dies. Job has no explanation, no support. He cannot understand Providence. The God with whom he supposed himself to be at peace suddenly becomes an angry, incomprehensible Power, blighting and destroying His servant's life. Existence poisoned, the couch of ashes encompassed with terrors, is it any wonder that passionate words break forth from his lips? A cry is the last power left to him. So it is with many. The seeming needlessness of their sufferings, the impossibility of tracing these to any cause in their past history, in a word, the mystery of the pain confounds the mind and adds to anguish and desolation an unspeakable horror of darkness. Sometimes the very thing guarded against is that which happens; a man's best intelligence appears confuted by destiny or chance. Why has he, amongst the many, been chosen for this? Do all things come alike to all, righteous and wicked? The problem becomes terribly acute in the case of earnest, God-fearing men and women who have not yet found the real theory of suffering. Endurance for others does not always explain. All cannot be rested on that. Nor, unless we speak falsely for God, will it avail to say, These afflictions have fallen on us for our sins. For even if the conscience does not give the lie to that assertion, as Job's conscience did, the question demands a clear answer, why the penitent should suffer — those who believe — to whom God imputes no iniquity. If it is for our transgression we suffer, either our own faith and religion are vain, or God does not forgive excepting in form, and the law of punishment retains its force. We have here the serious difficulty that legal fictions seem to hold their ground even in the dealings of the Most High with those who trust Him The truth is, that suffering has no proportion to the guilt of sin, but is related in the scheme of Divine providence to life in this world, its movement, discipline, and perfecting in the individual and the race.

(Robert A. Watson, D. D.)

Homilist.
It was —

I. UNAPPRECIATED BY MEN. This is the meaning of the first five verses. Eliphaz had no conception of the profundity and poignancy of Job's suffering. There are two things indicated here in relation to them.

1. They were unutterable. "My words are swallowed up." His whole humanity was in torture.(1) He suffered in body. "He was smitten with sore boils from the sole of his foot to the crown of the head, and he took a potsherd to scrape himself withal, and sat down amongst the ashes."(2) He suffered in mind. "The arrows of the Almighty were within him, whose poison drank up his spirits."

2. They were irrepressible. "Doth the wild ass bray when tie hath grass? Or loweth the ox over his fodder?" The idea here is, I cannot but cry; my cries spring from my agonies. Had not the wild ass his grass, he would bray with a ravenous hunger; and had not the ox his fodder, he too would low in an agony for food; this is nature, and my cries are natural — I cannot help them. Who can be silent in torture? His suffering was —

II. MISUNDERSTOOD BY FRIENDS. "Can that which is unsavoury be eaten without salt? or is there any taste in the white of an egg?" This language seems to me to point to Job's impression of the address which Eliphaz had delivered to him. Job seemed to feel —

1. That the address of Eliphaz was utterly insipid. "Can that which is unsavoury be eaten without salt?" As if he had said, your speech lacks that which can make it savoury to me; it does not apply: you misunderstand my sufferings: I suffer not because I am a great sinner, as you seem to imply: my own conscience attests my rectitude: nor because I need this terrible chastisement, as you have said: you neither understand the cause nor the nature of my sufferings, therefore your talk is beside the mark.

2. That the address of Eliphaz was truly offensive. "The things that my soul refused to touch are as my sorrowful meats." Does not this mean what Dr. Bernard says, "the things you speak — your unmeaning, insipid words and similes — are as the loathsomeness of my food, or are as loathsome to my soul as food now is to my body"? You intrude remarks on me that are not only tasteless, because of their unsuitability, but that are as disgusting as loathsome food.

III. INTOLERABLE TO HIMSELF. He longed for death; he believed that in the grave he would have rest.

1. Though his life was unbearable, he would not take it away himself. He felt that he Was not the proprietor, only the trustee of his life.

2. He was not forgetful of his relation to his Maker. "I have not concealed the words of the Holy One." I have not shunned to declare my attachment to Himself and His cause. His sufferings did not obliterate his memory of his Creator, drive him from His presence, or impel him to blasphemy or atheism. No, he still held on. God was the Great Object in his horizon; he saw Him through the thick hot steam of his fiery trials.

3. Though his life was unbearable, he knew that it could not last long. "What is my strength that I should hope? and what is mine end that I should prolong my life?" etc. Whether God will loose His hand and cut me off, and thus put an end to my existence or not, I cannot endure long. I am not made "of stone or brass," and I cannot stand these sufferings long. However powerful the human frame may be, great sufferings must sooner or later break it to pieces.

4. Though his life was unbearable, he was conscious of an inner strength. "Is not my help in me? And is wisdom driven quite from me?" No strength like this, physical strength is good, intellectual strength is better, but moral strength is the best of all.

(Homilist.)

People
Job
Places
Uz
Topics
TRUE, Behold, Care, Ears, Hearken, Investigated, Note, Search, Searched, Thyself
Outline
1. Eliphaz shows that the end of the wicked is misery;
6. that man is born to trouble;
8. that God is to be regarded in affliction;
17. the happy end of God's correction.

Dictionary of Bible Themes
Job 5:27

     1461   truth, nature of

Library
December 3 Morning
I would seek unto God, and unto God would I commit my cause.--JOB 5:8. Is anything too hard for the Lord?--Commit thy way unto the Lord; trust also in him; and he shall bring it to pass.--Be careful for nothing; but in every thing by prayer and supplication, with thanksgiving, let your requests be made known unto God.--Casting all your care upon him, for he careth for you. Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the Lord, and
Anonymous—Daily Light on the Daily Path

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Directions to Awakened Sinners.
Acts ix. 6. Acts ix. 6. And he, trembling and astonished, said, Lord, what wilt thou have me to do. THESE are the words of Saul, who also is called Paul, (Acts xiii. 9,) when he was stricken to the ground as he was going to Damascus; and any one who had looked upon him in his present circumstances and knew nothing more of him than that view, in comparison with his past life, could have given, would have imagined him one of the most miserable creatures that ever lived upon earth, and would have expected
Philip Doddridge—Practical Discourses on Regeneration

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

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

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

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