Your own mouth, not mine, condemns you; your own lips testify against you. Sermons
These words have a singular and quite unintentional application as they proceed from one of Job's comforters. Eliphaz means them for his victim, but they rebound on their author. The three friends afford striking instances of men condemned by their own mouths. As we read their pretentious and unsympathetic sentences, we cannot but also read between the lines the self-condemnation of the speakers. The only safe way to use so dangerous a weapon as that which Eliphaz here employs is to turn it against ourselves. Let us each inquire how we may be condemned by our own mouths. I. BY CONFESSION. 1. The duty. This is the most obvious and direct method of self-condemnation, and it is the most honourable. It is shameful to sin, but it is more shameful to deny our guilt and try to hush up our evil-doing. There is something manly in daring to own one's own wrong deeds. It would be better if we could do it more among men, confessing our faults one to another (James 5:16). It is absolutely necessary that we should do it to God. Confession is the first condition of forgiveness. 2. The difficulty. Now, this confession is by no means so easy as it appears before we have attempted it for ourselves. Not only is there pride to be overcome and the fear of obloquy to be mastered, but the subtle self-deceit of the heart must be conquered. For we are always tempted to plead excuses and extenuating circumstances. Yet no confession is worth anything that keeps hack part of the guilt. Confession must be frank, unreserved, whole-hearted, or it will run into hypocrisy. It is better not to confess our sins at all than to try to make them appear in a good light. The true attitude of penitence is one of utter self-abandonment, one of profound self-abasement. II. BY ACCUSING OTHERS. Thus Eliphaz thought Job condemned himself by trying to bring a charge against God, and at the same time Eliphaz succeeded m condemning himself by accusing Job. The beam is never so visible in our own eye as when we are attempting to remove the mote from our brother's eye. A censorious spirit brings a person into odious notoriety and invites criticism. He should be well able to stand a searching cross-examination who enters the witness-box against his neighbour. But further, the very spirit of censoriousness is evil, and the exhibition of such a spirit is self-condemnatory. While we condemn our brother for unorthodoxy, our very spirit and action condemn us for want of charity - a much greater fault. III. BY ALL OUR SPEAKING. "Out of the abundance of the heart the mouth speaketh." We cannot be long with a person without some of his true character revealing itself. Men are not such inscrutable enigmas as they flatter themselves with being. The general conversation must reflect the normal tone of the life. Particular deeds of wickedness may be hidden in impenetrable silence, but the evil heart from which they spring cannot be thus hidden. Therefore we are to be judged by every idle word (Matthew 12:36) - not because careless speech is a great sin, but because our unreflecting language reveals our true selves. It is the straw that shows the set of the current. - W.F.A. Thou restrainest prayer before God. All the motives by which the heart of man can be influenced, combine to urge upon him the great duty of prayer. Whence, then, arises the guilty indifference to spiritual prayer, so prevalent among us? Why will men, whose only hope depends upon the undeserved compassion of their Heavenly Father, close up, as it were, by their own apathy and unbelief, the exhaustless fountain from whence it longs to flow, and restrain prayer before God? Examine some of the more common hindrances to comfort and success in the exercise of prayer; and inquire why so little growth in grace is derived from this essential element of the Christian life. Prayer is restrained before God — I. WHEN HE IS APPROACHED IN A PROUD, UNHUMBLED STATE OF HEART. Such was the sin of Job when the Temanite reproved him. Can an unrestrained communion be held with God by one whose spirit has not yet been subdued by the knowledge of his sin, the conviction of his danger, the shame of his ingratitude? If prayer be anything, it is the utterance of one self-condemned, to the Being by whom he was made, the Judge by whose verdict he must abide, the Redeemer through whose mercy he may be saved. If prayer have any special requisites, contrition must be its very essence. Without a proper sense of the evil predominating within us, there can be no holy freedom in prayer; no aspiration of the soul towards heaven; no unrestrained utterance of the Psalmist's cry, "Make me a clean heart, O God!" An unhumbled mind and an unrestrained prayer are palpable contradictions. II. WHEN THE SUPPLIANT IS ENSLAVED BY THE LOVE AND INDULGENCE OF ANY SIN. relates of himself, that although he dared not omit the duty of prayer, but, with his lips constantly implored deliverance from the power and love of his besetting sins, they had so strongly entwined themselves around his heart, that every petition was accompanied with some silent aspiration of the soul, for a little longer delay amidst the unhallowed sources of his past gratifications. Judge, then, whether Augustine in this state did not restrain prayer before God. Forbidden acts, or the indulgence of unblest desires, overrule and hinder the transgressor's prayer. Let me warn you also against a devotion to the pursuits, pleasures, and attractions of the world. The spirit thus entangled and ensnared, may indeed undertake the employment; but instead of being occupied by the majesty of Jehovah, the love of Immanuel, and the momentous aspect of eternal things, it will be fluttering abroad among the passing and perishing vanities in which it seeks its mean and grovelling good. Can he whose attention is mainly confined to the acquisition of temporal good, expand his heart in prayer for mercies unseen and spiritual? God comes to us in His Gospel, exhibiting on the one hand His greatness and His goodness, and on the other, exposing the emptiness of time and sense. III. WHEN WE PRAY WITHOUT FERVENCY. What is the object of supplication? Is it not that we may share the privileges of the family of heaven; serving God with delight and love among His people below; and becoming meet to serve Him day and night in His temple above, among the spirits of the just made perfect? Are these, then, mercies which should be sought in the mere language of prayer, unanimated by its spirit and its fervency? The prayer which God will hear and bless, demands some touch of the spirit manifested by the believing Syrophenician woman. If this fervour of prayer be wanting, the deficiency originates in an evil heart of unbelief which departs from the living God. IV. WHEN WE NEGLECT TO PRAY FREQUENTLY. Our wants are continually recurring; but only the fulness of infinite mercy can supply them. We are, in fact, as absolutely dependent upon the daily mercies of our God, as were the Israelites upon the manna which fell every morning around their tents. Constant prayer, therefore, must be necessary. There is continual need of prayer for growth in grace. V. WHEN WE REGARD PRAYER RATHER AS A BURDENSOME DUTY THAN A DELIGHTFUL PRIVILEGE. A wondrous provision has been made to qualify guilty and polluted creatures for approaching the God of all purity and holiness. "We who some time were far off are made nigh by the blood of Christ." "Through Him we have access by one Spirit unto the Father." The Christian draws nigh with the united offering of prayer and thanksgiving. Do we then not restrain prayer, when, instead of addressing ourselves to it with glad hearts and holy boldness, we are led unwillingly to the duty, and urged only by the gloomy demands of a spirit of bondage? Until converse with God in prayer be the life and pleasure of the soul, the balm that best allays its pains, the consolation that best speaks peace and silence to its sorrows, the cordial that revives its fainting affection, there can be no unreservedness of heart in this great duty. We should open our whole hearts to the eye of His mercy; tell Him of every wish; relate every sorrow; entreat Him to sympathise in every suffering, and feel assured that He will minister to every want. VI. WHEN IT IS CONFINED TO REQUESTS FOR MERCIES OF LESSER CONCERN AND MOMENT. We have immortal spirits, no less than perishable bodies. We are probationers for heaven. We have sinful souls which must be pardoned; we have carnal minds, which must be renewed. The spirit is more valuable than the body; eternity more momentous than time. Is not prayer then restrained, when, instead of employing it to seek the things which belong to our peace, we desire this world's good with absorbing earnestness; and the better part, which cannot be taken away, feebly, if at all? Every mercy, we may be sure, waits upon the prayers of an open heart. () This is part of the charge brought by Eliphaz against Job. I address myself to the true people of God, who understand the sacred art of prayer, and are prevalent therein; but who, to their own sorrow and shame, must confess that they have restrained prayer. We often restrain prayer in the fewness of the occasions that we set apart for supplication. We constantly restrain prayer by not having our hearts in a proper state when we come to its exercise. We rush into prayer too often. We should, before prayer, meditate upon Him to whom it is to be addressed; upon the way through which my prayer is offered. Ought I not, before prayer, to be duly conscious of my many sins? If we add meditation upon what our needs are, how much better should we pray! How well if, before prayer, we would meditate upon the past with regard to all the mercies we have had during the day. What courage that would give us to ask for more! It is not to be denied, by a man who is conscious of his own error, that in the duty of prayer itself we are too often straitened in our own bowels, and do restrain prayer. This is true of prayer as invocation; as confession; as petition; and as thanksgiving. And lastly, it is very clear that, in many of our daily actions, we do that which necessitates restrained prayer. () () I. THE EMPLOYMENT, THE IMPORTANCE OF WHICH IS ASSUMED. The employment of prayer. The end and object of all prayer is God. God, who is the only true object of prayer, has rendered, it a matter of positive and universal duty. The obligation cannot but be reasonably and properly inferred from those relations which are revealed as essentially existing between man and God.II. THE NATURE OF THE HABIT, THE INDULGENCE OF WHICH IS CHARGED. Instead of submitting to and absolutely obeying the injunctions which God has imposed upon thee, thou art guilty of holding back and preventing the exercise of supplication. Some of the modes in which men are guilty of restraining prayer before God. 1. He restrains prayer who altogether omits it. 2. Who engages but seldom in it. 3. Who excludes from his supplications the matters which are properly the objects of prayer. 4. Who does not cherish the spirit of importunity in prayer. III. THE EVILS, THE INFLICTION OF WHICH IS THREATENED. 1. Restraining prayer prevents the communication of spiritual blessings. 2. It exposes positively to the judicial wrath of God. () This text helps us to put our finger on the cause of a great deal that is amiss in all of us. Here is what is wrong, "Thou restrainest prayer before God." If you are restraining prayer, that is, neglecting prayer, pushing it into a corner, and making it give way to everything else, — offering it formally and heartlessly, and with no real earnestness and purpose, praying as if you were sure your prayer would go all for nothing, — then it is no wonder if you are downhearted and anxious; and if grace is languishing and dying in you, and you growing, in spite of all your religious profession, just as worldly as the most worldly of the men and Women round you. There can be no doubt at all that the neglect of prayer is a sadly common sin. It is likewise a most extraordinary folly. There are people who restrain prayer, who do not pray at all, because they believe that prayer will do them no good, that prayer is of no use. But we believe in prayer. We believe in the duty of it; we believe in the efficacy of it. It is not for any expressed erroneous opinion that professing Christians restrain prayer. It is through carelessness; lack of interest in it; vague dislike to close communion with God; lack of vital faith, the faith of the heart as well as head. That is what is wrong; want of sense of the reality of prayer; dislike to go and be face to face alone with God. It is just when we feel least inclined to pray, that we need to pray the most earnestly. Be sure of this, that at the root of all our failures, our errors, our follies, our hasty words, our wrong deeds, our weak faith, our cold devotion, our decreasing grace, there is the neglect of prayer. If our prayers were real; if they were hearty, humble, and frequent, then how the evil that is in us would sink down abashed; then how everything holy and happy in us would grow and flourish!() When the fear of God is cast off, the first and fundamental principle of personal religion is removed; and when prayer before God is restrained, it is an evidence that this first and fundamental principle is either wanting altogether, or for a time suspended in its exercise. To "cast off fear" is to live "without God in the world"; and to restrain prayer before God is a sure indication that this godless, graceless life, is already begun in the soul, and will speedily manifest itself in the character and conduct.I. WHAT IS PRAYER BEFORE GOD? 1. It has God for its object. To each of the persons of the Godhead prayer may and should be made. To pray unto any of the host of heaven, or any mere creature whatever, is both a senseless and a sinful exercise. Because none of them can hear or answer our prayers. They know not the heart. They cannot be everywhere present. They cannot answer. To pray to any creature is sinful, because giving to the creature the glory which belongs exclusively to the Creator. To hear, accept, and answer prayer, is the peculiar prerogative of the only "living and true God." By this He is distinguished from the "gods many and lords many" of the heathen. 2. It has Christ for its only medium. "In whom we have boldness, and access with confidence, by the faith of Him." He is our friend at the court of heaven. 3. It has the Bible for its rule and reason. For its rule to direct us. It is the reason for enforcing prayer. 4. It has the heart for its seat. It does not consist in eloquence, in fluency of speech, in animal excitement, in bodily attitudes, or in outward forms. Words may be necessary to prayer, even in secret, for we think in words; but words are not of the nature and essence of prayer. There may be prayer without utterance or expression; but there can be no prayer without the outgoing of the heart, and the offering up of the desires unto God. II. WHAT IS IT TO RESTRAIN PRAYER BEFORE GOD? This fault does not apply to the prayerless. They who never pray to God at all, cannot be charged with restraining prayer before Him. 1. Prayer may be restrained as to times. Most people pray to God sometimes. It is a great privilege that we may pray to God at all times. The pressure of business and the want of time, form the usual excuse for infrequency in prayer. But is it not a duty to redeem time for this very purpose? 2. As to persons. For whom ought we to pray? Some are as selfish in their prayers as they are bigoted in their creed, and stingy in their purse. Paul says, "I exhort, therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men." 3. As to formal prayer. The attitude of prayer is assumed, the language of prayer is employed, and the forms of prayer are observed; but the spirit of prayer, which gives it life and energy and efficacy, is wanting. Now look at prayer in its power. Three attributes are requisite to make prayer of much avail with God; faith, importunity, and perseverance. III. WHAT ARE THE CONSEQUENCES OF RESTRAINING PRAYER BEFORE GOD? These are just like the spirit and habit from which they flow, — evil, only evil, and that continually, to individuals, to families, and to communities, civil and sacred. The evils may be comprised and expressed in two particulars, — the prevention of Divinely promised blessings, and exposure to Divine judgments. Let these considerations be — (1)A warning to the prayerless, and(2)A monitor to the prayerful.() Christian Age. This instructive anecdote relating to President Finney is characteristic: — A brother who had fallen into darkness and discouragement, was staying at the same house with Dr. Finney over night. He was lamenting his condition, and Dr. F., after listening to his narrative, turned to him with his peculiar earnest look, and with a voice that sent a thrill through his soul, said," You don't pray! that is what's the matter with you. Pray — pray four times as much as ever you did in your life, and you will come out." He immediately went down to the parlour, and taking the Bible he made a serious business of it, stirring up his soul to seek God as did Daniel, and thus he spent the night. It was not in vain. As the morning dawned he felt the light of the Sun of Righteousness shine upon his soul. His captivity was broken; and ever since he has felt that the greatest difficulty in the way of men being emancipated from their bondage is that they "don't pray." The bonds cannot be broken by finite strength. We must take our case to Him who is mighty to save. Our eyes are blinded to Christ the Deliverer. He came to preach deliverance to the captive, to break the power of habit; and herein is the rising of a great hope for us.() Among the wonders which science has achieved, it has succeeded in bringing things which are invisible, and impalpable to our sense, within the reach of our most accurate observations. Thus the barometer makes us acquainted with the actual state of the atmosphere. It takes cognisance of the slightest variation, and every change is pointed out by its elevation or depression, so that we are accurately acquainted with the actual state of the air, and at any given time. In like manner the Christian has within him an index by which he may take cognisance and by which he may measure the elevation and degrees of his spirituality — it is the spirit of inward devotion. However difficult it may seem to be to pronounce on the invisibilities of our spirituality, yet there is a barometer to determine the elevation or depression of the spiritual principle. It marks the changes of the soul in its aspect towards God. As the spirit of prayer mounts up, there is true spiritual elevation, and as it is restrained, and falls low, there is a depression of the spiritual principle within us. As is the spirit of devotion and communion such is the man.() In vain do we charge the gun, if we intend not to let it off. Meditation filleth the heart with heavenly matter, but prayer gives the discharge, and pours it forth upon God, whereby He is overcome to give the Christian his desired relief and succour. The promise is the bill or bond, wherein God makes Himself a debtor to the creature. Now, though it is some comfort to a poor man that hath no money at present to buy bread with, when he reads his bills and bonds, to see that he hath a great sum owing him; yet this will not supply his present wants and buy him bread. No, it is putting his bond in suit must do this. By meditating on the promise thou comest to see there is support in, and deliverance out of, affliction engaged for; but none will come till thou commencest thy suit, and by prayer of faith callest in the debt. God expects to hear from you before you can expect to hear from Him. If thou "restrainest prayer," it is no wonder the mercy promised is retained. Meditation is like the lawyer's studying the case in order to his pleading it at the bar. When, therefore, thou hast viewed the promise, and affected thy heart with the riches of it, then fly thee to the throne of grace and spread it before the Lord.()
People Eliphaz, JobPlaces UzTopics Condemneth, Condemns, Declareth, Judged, Lips, Mouth, Testify, Wicked, Witness, Wrong, Yea, Yes, YoursOutline 1. Eliphaz reproves Job for impiety in justifying himself
17. He proves by tradition the restlessness of wicked men
Dictionary of Bible Themes Job 15:6 5164 lips Job 15:1-6 5822 criticism, against believers Job 15:5-6 5052 responsibility, to God Library July 26 Evening
Give thanks at the remembrance of his holiness.--PSA. 97:12. The heavens are not clean in his sight. How much more abominable and filthy is man, which drinketh iniquity like water?--Yea, the stars are not pure in his sight. How much less man, that is a worm? Who is like unto thee, O Lord, among the gods? who is like thee, glorious in holiness?--Holy, holy, holy, is the Lord of hosts. As he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; …
Anonymous—Daily Light on the Daily PathRestraining Prayer: is it Sin?
"Thou restrainest prayer before God."--JOB xv. 4. "What profit should we have, if we pray unto Him?"--JOB xxi. 15. "God forbid that I should sin against the Lord in ceasing to pray for you."--1 SAM. xii. 23. "Neither will I be with you any more, except ye destroy the accursed from among you."--JOSH. vii. 12. Any deep quickening of the spiritual life of the Church will always be accompanied by a deeper sense of sin. This will not begin with theology; that can only give expression to what God works …
Andrew Murray—The Ministry of Intercession Of Meditation Upon the Hidden Judgments of God, that we May not be Lifted up Because of Our Well-Doing
Thou sendest forth Thy judgments against me, O Lord, and shakest all my bones with fear and trembling, and my soul trembleth exceedingly. I stand astonished, and remember that the heavens are not clean in thy sight.(1) If Thou chargest Thine angels with folly, and didst spare them not, how shall it be unto me? Stars have fallen from heaven, and what shall I dare who am but dust? They whose works seemed to be praiseworthy, fell into the lowest depths, and they who did eat Angels' food, them have …
Thomas A Kempis—Imitation of Christ All are Sinners.
Some time ago we overheard from a person who should have known better, remarks something like these: "I wonder how sinners are saved in the Lutheran Church?" "I do not hear of any being converted in the Lutheran Church," and such like. These words called to mind similar sentiments that we heard expressed long ago. More than once was the remark made in our hearing that in certain churches sinners were saved, because converted and sanctified, while it was at least doubtful whether any one could find …
G. H. Gerberding—The Way of Salvation in the Lutheran Church Whether Six Daughters are Fittingly Assigned to Anger?
Objection 1: It would seem that six daughters are unfittingly assigned to anger, namely "quarreling, swelling of the mind, contumely, clamor, indignation and blasphemy." For blasphemy is reckoned by Isidore [*QQ. in Deut., qu. xvi] to be a daughter of pride. Therefore it should not be accounted a daughter of anger. Objection 2: Further, hatred is born of anger, as Augustine says in his rule (Ep. ccxi). Therefore it should be placed among the daughters of anger. Objection 3: Further, "a swollen mind" …
Saint Thomas Aquinas—Summa Theologica Meditations to Stir us up to Morning Prayer.
1. If, when thou art about to pray, Satan shall suggest that thy prayers are too long, and that therefore it were better either to omit prayers, or else to cut them shorter, meditate that prayer is thy spiritual sacrifice, wherewith God is well pleased (Heb. xiii. 15, 16;) and therefore it is so displeasing to the devil, and so irksome to the flesh. Bend therefore thy affections (will they, nill they) to so holy an exercise; assuring thyself, that it doth by so much the more please God, by how much …
Lewis Bayly—The Practice of Piety Whether Pride is the Most Grievous of Sins?
Objection 1: It would seem that pride is not the most grievous of sins. For the more difficult a sin is to avoid, the less grievous it would seem to be. Now pride is most difficult to avoid; for Augustine says in his Rule (Ep. ccxi), "Other sins find their vent in the accomplishment of evil deeds, whereas pride lies in wait for good deeds to destroy them." Therefore pride is not the most grievous of sins. Objection 2: Further, "The greater evil is opposed to the greater good," as the Philosopher …
Saint Thomas Aquinas—Summa Theologica Moral Depravity.
VIII. Let us consider the proper method of accounting for the universal and total moral depravity of the unregenerate moral agents of our race. In the discussion of this subject, I will-- 1. Endeavor to show how it is not to be accounted for. In examining this part of the subject, it is necessary to have distinctly in view that which constitutes moral depravity. All the error that has existed upon this subject, has been founded in false assumptions in regard to the nature or essence of moral depravity. …
Charles Grandison Finney—Systematic Theology The Redeemer's Return is Necessitated by the Lamentation of all Creation.
The effects of the Fall have been far-reaching--"By one man sin entered the world"(Rom. 5:12). Not only was the entire human family involved but the whole "Kosmos" was affected. When Adam and Eve sinned, God not only pronounced sentence upon them and the Serpent but He cursed the ground as well--"And unto Adam He said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it, Cursed is the ground for thy sake; …
Arthur W. Pink—The Redeemer's Return Whether There is Hope in the Damned
Whether there is Hope in the Damned We proceed to the third article thus: 1. It seems that there is hope in the damned. For the devil is damned, and the prince of the damned, according to Matt. 25:41: "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." Yet the devil has hope, according to Job 41:9: "Behold, the hope of him is in vain." It seems, therefore, that the damned have hope. 2. Again, just as faith can be formed and unformed, so can hope. Now there can …
Aquinas—Nature and Grace Whether Hope is in the Damned?
Objection 1: It would seem that there is hope in the damned. For the devil is damned and prince of the damned, according to Mat. 25:41: "Depart . . . you cursed, into everlasting fire, which was prepared for the devil and his angels." But the devil has hope, according to Job 40:28, "Behold his hope shall fail him." Therefore it seems that the damned have hope. Objection 2: Further, just as faith is either living or dead, so is hope. But lifeless faith can be in the devils and the damned, according …
Saint Thomas Aquinas—Summa Theologica The Character of Its Teachings Evidences the Divine Authorship of the Bible
Take its teachings about God Himself. What does the Bible teach us about God? It declares that He is Eternal: "Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou are God" (Ps. 90:2). It reveals the fact that He is Infinite: "But will God indeed dwell on the earth? Behold, the heaven and heaven of heavens cannot contain Thee" (I Kings 8:27). Vast as we know the universe to be, it has its bounds; but we must go beyond …
Arthur W. Pink—The Divine Inspiration of the Bible Necessity of Contemplating the Judgment-Seat of God, in Order to be Seriously Convinced of the Doctrine of Gratuitous Justification.
1. Source of error on the subject of Justification. Sophists speak as if the question were to be discussed before some human tribunal. It relates to the majesty and justice of God. Hence nothing accepted without absolute perfection. Passages confirming this doctrine. If we descend to the righteousness of the Law, the curse immediately appears. 2. Source of hypocritical confidence. Illustrated by a simile. Exhortation. Testimony of Job, David, and Paul. 3. Confession of Augustine and Bernard. 4. Another …
John Calvin—The Institutes of the Christian Religion The Sinner Stripped of his Vain Pleas.
1, 2. The vanity of those pleas which sinners may secretly confide in, is so apparent that they will be ashamed at last to mention them before God.--3. Such as, that they descended from pious us parents.--4. That they had attended to the speculative part of religion.--5. That they had entertained sound notion..--6, 7. That they had expressed a zealous regard to religion, and attended the outward forms of worship with those they apprehended the purest churches.--8. That they had been free from gross …
Philip Doddridge—The Rise and Progress of Religion in the Soul Original Sin
Q-16: DID ALL MANKIND FALL IN ADAM'S FIRST TRANSGRESSION? A: The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him, by ordinary generation, sinned in him, and fell with him in his first transgression. 'By one man sin entered into the world, and death by sin,' &c. Rom 5:12. Adam being a representative person, while he stood, we stood; when he fell, we fell, We sinned in Adam; so it is in the text, In whom all have sinned.' Adam was the head …
Thomas Watson—A Body of Divinity The Hebrew Sages and their Proverbs
[Sidenote: Role of the sages in Israel's life] In the days of Jeremiah and Ezekiel (Jer. xviii. 18; Ezek. vii. 26) three distinct classes of religious teachers were recognized by the people: the prophets, the priests, and the wise men or sages. From their lips and pens have come practically all the writings of the Old Testament. Of these three classes the wise men or sages are far less prominent or well known. They wrote no history of Israel, they preached no public sermons, nor do they appear …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament Man's Inability to Keep the Moral Law
Is any man able perfectly to keep the commandments of God? No mere man, since the fall, is able in this life perfectly to keep the commandments of God, but does daily break them, in thought, word, and deed. In many things we offend all.' James 3: 2. Man in his primitive state of innocence, was endowed with ability to keep the whole moral law. He had rectitude of mind, sanctity of will, and perfection of power. He had the copy of God's law written on his heart; no sooner did God command but he obeyed. …
Thomas Watson—The Ten Commandments The Comforts Belonging to Mourners
Having already presented to your view the dark side of the text, I shall now show you the light side, They shall be comforted'. Where observe: 1 Mourning goes before comfort as the lancing of a wound precedes the cure. The Antinomian talks of comfort, but cries down mourning for sin. He is like a foolish patient who, having a pill prescribed him, licks the sugar but throws away the pill. The libertine is all for joy and comfort. He licks the sugar but throws away the bitter pill of repentance. If …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 The Water of Life;
OR, A DISCOURSE SHOWING THE RICHNESS AND GLORY OF THE GRACE AND SPIRIT OF THE GOSPEL, AS SET FORTH IN SCRIPTURE BY THIS TERM, THE WATER OF LIFE. BY JOHN BUNYAN. 'And whosoever will, let him take the water of life freely.'--Revelation 22:17 London: Printed for Nathanael Ponder, at the Peacock in the Poultry, 1688. ADVERTISEMENT BY THE EDITOR. Often, and in every age, the children of God have dared to doubt the sufficiency of divine grace; whether it was vast enough to reach their condition--to cleanse …
John Bunyan—The Works of John Bunyan Volumes 1-3 A Defence of the Doctrine of Justification, by Faith in Jesus Christ;
SHEWING, TRUE GOSPEL-HOLINESS FLOWS FROM THENCE; OR, MR. FOWLER'S PRETENDED DESIGN OF CHRISTIANITY, PROVED TO BE NOTHING MORE THAN TO TRAMPLE UNDER FOOT THE BLOOD OF THE SON OF GOD; AND THE IDOLIZING OF MAN'S OWN RIGHTEOUSNESS AS ALSO, HOW WHILE HE PRETENDS TO BE A MINISTER OF THE CHURCH OF ENGLAND, HE OVERTHROWETH THE WHOLESOME DOCTRINE CONTAINED IN THE 10TH, 11TH, AND 13TH, OF THE THIRTY-NINE ARTICLES OF THE SAME, AND THAT HE FALLETH IN WITH THE QUAKER AND ROMANIST, AGAINST THEM. BY JOHN BUNYAN …
John Bunyan—The Works of John Bunyan Volumes 1-3 "All Our Righteousnesses are as Filthy Rags, and we all do Fade as a Leaf, and Our Iniquities, Like the Wind, have Taken us Away. "
Isaiah lxiv. 6, 7.--"All our righteousnesses are as filthy rags, and we all do fade as a leaf, and our iniquities, like the wind, have taken us away." Not only are the direct breaches of the command uncleanness, and men originally and actually unclean, but even our holy actions, our commanded duties. Take a man's civility, religion, and all his universal inherent righteousness,--all are filthy rags. And here the church confesseth nothing but what God accuseth her of, Isa. lxvi. 8, and chap. i. ver. …
Hugh Binning—The Works of the Rev. Hugh Binning 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 Links Job 15:6 NIV
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