You gave no water to the weary and withheld food from the famished, Sermons
I. THIS IS NATURAL. God has made us mutually dependent on one another. In social order there is an interchange of service, and the general life of the community is simply maintained by people helping one another. The cases of extreme distress are those in which the reciprocity breaks down because the hungry and helpless can make no return for what they receive. Still they are part of the body, and if "one member suffer, all the members suffer with it" (1 Corinthians 12:26). The "solidarity of man" is such that the needy are naturally dependent on others for maintenance. II. THIS IS SIMPLE. Only water and bread are here referred to. These are the most necessary things; but they are also the most accessible. A poor man who cannot give the smallest coin to a beggar may yet offer a cup of cold water. Of course, true sympathy will lead us to desire to help up to the utmost of our powers. But a very great amount of distress might be alleviated without a proportionate expenditure of money; e.g. penny, halfpenny, and even farthing dinners for children give an assistance far beyond what their cost suggests. III. THIS IS UNCONDITIONAL. At least the one condition is need. We have not to consider merits when we relieve extreme distress. Water to the thirsty and bread to the starving should be given at the mere sight of extreme need, though the recipients are quite undeserving. This we admit by our poor-law. As soon as the immediate and pressing needs are supplied, other and more difficult questions must be considered. If we go further we may pauperize the objects of our charity. It is necessary, therefore, to consider character and methods of help suited to lift, not to degrade, the recipients. Here most complicated problems arise. But the primary help is simple and unconditional. IV. THIS IS CHRIST-LIKE. Our Lord took pity on the world's sore need. He did not consider whether he could find "deserving cases." He offered his salvation to the most undeserving. Need, not merit, was the call that brought him from heaven. The most undeserving are really the most needing of help, not indeed with lavish doles of charity that will keep them in idleness, but, after the first necessaries are supplied to maintain life itself, by a kind of assistance that will raise them and better them. How to give this help is a most difficult question. We cannot do better than to follow our Lord's example. He raises where he helps. The grace of Christ never pauperizes the soul. V. THE NEGLECT OF THIS IS A GREAT SIN. Eliphaz was unjust in accusing Job of such a sin. In the eyes of the Oriental, often dependent on casual hospitality for life itself in the desert, to refuse water and bread to the needy was a gross wrong. You may kill your enemy with the sword, but you must not deny him water to drink and bread to eat when he comes to you as a guest. Christianity widens and deepens the obligation. Though in various forms suited to the various circumstances of the world as we find it, brotherly helpfulness is always expected of Christ's people. It is taken as a service rendered to himself. The neglect of it is a reason for rejection at the great judgment (Matthew 25:41-46). - W.F.A.
Is not thy wickedness great? Homilist. I. Wrong in relation to MAN. In regard to the charge which he here brings against Job, it is worthy of note that whilst most expositors regard Eliphaz as speaking in his own name, others, amongst whom Dr. Bernard, regard him as indicating merely the charges which the Almighty might bring against him. What is the charge that he brings? It is Job's flagrant inhumanity.1. He was rapacious. 2. He was inhospitable. 3. He was tyrannical. II. Wrong in relation to GOD. "Is not God in the height of heaven? And behold the height of the stars, how high they are! And thou sayest, How doth God know? Can He judge through the thick cloud? Thick clouds are a covering to Him, that He seeth not; and He walketh in the circuit of heaven." His charge here against Job in relation to God, is a denial of the Divine inspection and superintendence of individual man. This error, which he falsely charges on Job, was the leading error of the old Epicureans, and the leading error of deists in all ages. If all men felt God to be in conscious contact with them, idolatry, immorality, dormancy of soul, could not exist. Many causes have been assigned for man's tendency to regard God as remote, such as —(1) The mediatory method of Divine operation. He does not deal directly with man.(2) Man's power of spontaneous action. He is left free, he does not feel the hand of God on the springs of his being.(3) The unbroken regularity of natural laws. Nature shows no changes, indicates no interruption.(4) The disorders of the moral world. But the grand cause is dread of God. Men have sinned, and their guilty consciences invest the Almighty with such attributes of vengeance that they turn away in horror from Him. The language of each man is, "Depart from me, for I desire not a knowledge of Thee." Learn — 1. That in natural religion the ill-treatment of our fellow men is regarded as a great crime. There is no reason to believe that Eliphaz had any revelation from God but that which nature supplies; and yet in his language to Job he expresses in a strong and unmistakable manner his conviction, that to be, not only cruel, but even inhospitable to our fellow men is wicked. The obligation to be socially sympathetic, loving, and kind, the God of love has written on the human soul. 2. That men often denounce evils in others of which they themselves are guilty. Strong as was the implied denunciation of Eliphaz against unkindness in Job, was he not himself unkind in tantalising him now when he was overwhelmed with suffering, by charges that were utterly false? (Homilist.) 1. The sin of our hearts, or of our disposition and feelings. The sins of this class alone are innumerable. Yet most men think nothing of them, if they do not gain expression in overt acts. But what the law of God and the Gospel of Christ principally require is right feelings and dispositions. What they chiefly forbid and condemn is feelings and dispositions that are wrong. If, then, we wish to know the number of our sins, we must look first and chiefly at the feelings and dispositions of our hearts. Then we shall soon be convinced that our sins are numberless. 2. The sinfulness of our thoughts. These are the offspring of the mind, as feelings are the offspring of the heart. Men's characters are deter. mined by their thoughts and purposes. If vain, foolish thoughts are sinful, who can enumerate his sins? 3. The sins of the tongue. Out of the abundance of the heart the mouth speaketh. If sin prevails in the heart, it will flow out through the lips. Of every idle word man shall give account. Every idle word then is a sin. Idle words are all that are unnecessary, and which do not tend to produce good effects. How innumerable then are the sins of the tongue. 4. Our sinful actions. Sins of omission and commission. If men's thoughts, words, and feelings are numberless, so are their sins. 5. Our sins are infinite not only in number, but also in criminality. Every sin is, in fact, infinitely evil, and deserving of infinite punishment.(1) Because it is committed against an Infinite Being, against God, a Being infinitely powerful, wise, holy, just, and good.(2) Because it is a violation of an infinitely perfect law.(3) Because it tends to produce infinite mischief.(4) Because committed in defiance of motives and obligations infinitely strong.Inferences — 1. If our sins are thus infinite in number and criminality, then, of course, they deserve an infinite or everlasting punishment. 2. God is perfectly right in inflicting an infinite punishment upon stoners. 3. If it is just to inflict infinite punishment upon impenitent sinners, God is bound by the strongest obligations to inflict it. 4. Hence we see why the atonement made by Christ was necessary. (E. Payson, D. D.) People Eliphaz, Job, OphirPlaces Ophir, UzTopics Bread, Causest, Drink, Fainting, Hast, Haven't, Hungry, Tired, Traveller, Weary, Withheld, Withholden, WithholdestOutline 1. Eliphaz shows that man's goodness profits not God5. He accuses Job of various sins 21. He exhorts him to repentance, with promises of mercy Dictionary of Bible Themes Job 22:7Library December 29 MorningUnderstanding what the will of the Lord is.--EPH. 5:17. This is the will of God, even your sanctification.--Acquaint now thyself with him, and be at peace: thereby good shall come unto thee.--This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.--We know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal … Anonymous—Daily Light on the Daily Path Knowledge and Peace What Life May be Made Whether all Things are under Divine Providence Whether God is Everywhere by Essence, Presence and Power? Whether Everything is Subject to the Providence of God? The Doctrine of God The Case of the Christian under the Hiding of God's Face. Bands of Love; Or, Union to Christ. "I Drew them with Cords of a Man, with Bands of Love: and I was to them as they that Take Off the Yoke on their Jaws, and I Laid Meat unto Them. " --Hosea xi. 4. A Holy Life the Beauty of Christianity: Or, an Exhortation to Christians to be Holy. By John Bunyan. Covenanting Enforced by the Grant of Covenant Signs and Seals. Epistle xxxix. To Eulogius, Patriarch of Alexandria. Covenanting According to the Purposes of God. 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