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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》