Job 35:9-10
“Men cry out under a load of oppression; they plead for relief from the arm of the powerful. But no one says, ‘Where is God my Maker, who gives songs in the night.'”
In investigating so deep a mystery as what is generally called the doctrine of the Trinity, we ought, beyond all doubt, to look for clear and solid ground whereon to found our judgment; and happily there is ample proof, throughout the whole Scriptures, that, though there is but one God, there is in the Godhead a distinction of persons, who are severally revealed to us as possessing all the attributes of Deity. The Father, the Son, and the Holy Spirit, are represented as concurring in the great work of Redemption:
the Father sending his Son into the world;
the Son laying down his life for us;
and the Holy Spirit proceeding from the Father and the Son, to apply that redemption to our souls.
This distinction is especially recognized by every one who is received into the Christian Church; every one being, by the express command of Christ himself, baptized in the name of the Father, and of the Son, and of the Holy Spirit.
In so important a doctrine as this we may reasonably expect to find that, though the clear and full manifestation of it might be reserved for the Messiah, some intimations of it should be given from the beginning of the world.
Accordingly, we find that, at the very creation of man, the Sacred Three consulted, if I may so speak, with each other, in reference to this matter, “And God said, Let us make man in our image, after our likeness, Genesis 1:26.”
Again, when man had fallen, and the punishment denounced against transgression was to be inflicted on him, the same concert between them is marked, “And the Lord God said, Behold, the man is become as one of us, to know good and evil, Genesis 3:22.”
In like manner, when, after the Deluge, the inhabitants of the earth were devising a plan for their own consolidation and aggrandizement, and God determined to defeat it, the language used by Jehovah on the occasion was precisely similar, “But the LORD came down to see the city and the tower that the men were building. The LORD said, “If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them. Come, let us go down and confuse their language so they will not understand each other, Genesis 11:5-7.”
Moreover, in many passages where God is mentioned, his name is put in the plural number; as when it is said, “Remember your Creator in the days of your youth,” it is in the original, “Remember your Creators Ecclesiastes 12:1.” And the noun thus plural is often united to a singular verb; thus it is said, “Your Makers are your husband Isaiah 54:5;” and again in my text, “None says, Where is God, my Makers?”
The particular occasion on which my text was spoken seems to have been this: All of Job’s friends interpreted his expressions in a way more unfavorable than truth or equity required. Elihu, after doing this in numerous instances, specifies, as a further proof of Job’s supposed impiety, that he had complained of God, as not attending to the cry of the oppressed, either in his own case or in that of others, alluding probably to what Job had said in chapter 24:12, in reference to others; and in 19:7 and 30:20, in reference to himself. In answer to which, Elihu says, that this arose from the people themselves, who under their troubles complained and murmured, but never, in a befitting manner, inquired after God, to seek relief from him.
Now, in this answer, as containing a general and a very important truth, Elihu marks, in very strong characters, the impiety and folly of ungodly men; but, in the answer, as intimating also a plurality of persons in the Godhead, there is an extraordinary force, which places their guilt in a most aggravated point of view.
That we may exhibit this truth in its just light, we shall proceed to mark distinctly the impiety and folly of ungodly men.
I. The impiety of the wicked.
The assertion must, of course, be limited to unconverted men; but of all classes of them, without exception, it is true. Paul, showing that all, whether Jews or Gentiles, are alike under sin, cites a variety of passages to prove his point, and which fully prove also the declaration in my text, “As it is written: “There is no one righteous, not even one; there is no one who understands, no one who seeks God. All have turned away, they have together become worthless; there is no one who does good, not even one! Romans 3:10-12.” As humiliating as this description of human nature is, it is strictly true!
1. No unconverted man has a proper sense of his duty to God.
Men will acknowledge that there is a Supreme Being; and that they owe him allegiance as their Creator and Governor; but practically they pay no regard to his authority whatever. His Law is no law to them; they take no pains to ascertain his will; and, if it is stated to them as the rule of their conduct, they pour contempt upon it, and determine to regulate themselves by a standard of their own! The language of their hearts is, “Our lips are our own; who is Lord over us? Psalm 12:4.” “As for the word which is spoken to us in the name of the Lord, we will not obey it! Jeremiah 44:16;” but we will certainly do whatever comes into our own mind, and “every one of us will walk after the imagination of his own evil heart! Jeremiah 18:12.” “We know not the Lord; neither will we obey his voice! Exodus 5:2.”
If this statement appears too strong, look around you, and see where you can find people truly and abidingly influenced by the fear of God. Truly, whatever appearance of that principle there may be in some who are more religiously inclined, the true vital principle itself is found in none but those who have been “renewed in the spirit of their minds” by the power of the Holy Spirit! Ephesians 4:23.
2. No unconverted man has a proper dependence on God.
As men will acknowledge the existence of God, so will they, in words, confess his providence also. But who receives everything as from God? Who looks to him to order everything in his behalf! Who realizes the idea that not a sparrow falls to the ground without the special appointment of God? Who has not his attention so fixed on second causes, as almost to overlook the First great Cause of all? It is undeniable that men are universally “leaning to their own understanding,” or “making flesh their arm,” or “saying to the fine gold: You are my confidence;” and that, to be satisfied with all that God does, and, in the absence of all human help, to trust simply and confidently in him, is an attainment far out of the reach of the natural man, whoever he may be.
3. No unconverted man has a proper desire after God.
Where do we ever hear the language of the Psalmist? “O God, you are my God, earnestly I seek you; my soul thirsts for you, my body longs for you, in a dry and weary land where there is no water. I have seen you in the sanctuary and beheld your power and your glory! Psalm 63:1-2.” Does “the hunted deer, panting after the water-brooks, justly represent the desires of men’s souls for God? Psalm 42:1-2.” Does their delight in his Word, or their earnestness in prayer, or their contempt of all sublunary good—evince that God is indeed the chief object of their desire? Where shall we find the people who can with truth make that appeal to God, “Whom have I in Heaven but you? And there is none upon earth that I desire besides you! Psalm 73:25.”
The truth is, that they are content to live “without God in the world, Ephesians 2:12;” that “he is not in all their thoughts, Psalm 10:4;” and that, if they were to be assured that there was no such Being in existence, it would give them no concern at all; they would sleep as soundly, and eat their food as pleasantly, and spend the morrow as cheerfully—as if no such information had been given to them. Yes, rather, instead of occasioning them any pain, it would accord with what God himself declares to be the wish of their hearts, “The fool has said in his heart: No God for me! Psalm 14:1.”
A more distinct view of our text will further exhibit to us,
II. The folly of the wicked.
It is the peculiar prerogative of God to “give songs in the night”.
This is the office, and this the blessed employment, of each person in the Sacred Trinity.
The Father, as the source and fountain of all good, is, to all who seek him, a “God of grace, and of all consolation,” “forgiving all their sins, healing all their spiritual maladies, redeeming their lives from destruction, and crowning them with mercy and loving-kindness.”
The Lord Jesus Christ as our Great High-Priest, sprinkles his own precious blood on the soul of the repenting sinner, and “gives him beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness.”
The Holy Spirit also will descend and dwell in the contrite soul, to revive and comfort it; with those also who are bowed down through manifold temptations, to support them with great might, and to make them victorious over all their enemies.
Indeed our Triune God assumes to himself that endearing name, “The God who comforts all those who are cast down, 2 Corinthians 7:6.” There is no tribulation so heavy, but he can make our consolations to abound above all our afflictions, 2 Corinthians 1:4-5. Behold Paul and Silas when in prison, their backs torn with scourges, and their feet made fast in the stocks; that was certainly to them a night of deep affliction. Yet, so far were they from being dejected, that “at midnight, with a loud voice, they sang praises to their God, insomuch that all who were in the prison heard them, Acts 16:25.” And thus will God support all his afflicted people; he will cause “light to arise unto them in darkness,” yes, and in the darkest night, “will himself be a light unto them.”
But where besides, shall we find one who can do this? As for “the gods of the Heathen, they cannot do either good or evil;” and all the creatures in the universe are no better than “broken cisterns which can hold no water!” With God alone “is the fountain of life; and in his light alone shall we see light, Psalm 36:9.”
Yet this consideration wholly insufficient to stir up their desires after God.
Though God would be a Father unto them, and treat them as his sons and daughters—they will not seek his face.
And though the Lord Jesus Christ would wash away their sins, and clothe them in the robe of his own unspotted righteousness—they will not follow after him.
And, though the Holy Spirit would accomplish in them the whole work of salvation—they will not implore his gracious influences.
The vanities of time and sense they will seek with avidity; but after God they will not inquire, nor will they use the appointed means to obtain his favor!
Now, what extreme folly is this! For however long their day of prosperity may be—there must come at last a night of affliction; since “man is born to trouble, as the sparks fly upward!” But what will they do when the night shall arrive? To whom will they flee for support? Where will they find any solid consolation? Even “in the midst of their sufficiency, they are in straits;” and “in the midst of laughter, their heart is in heaviness.”
What, then, will they do, when all created comforts shall vanish, and God himself shall frown upon them! What will they have to comfort them in a time of sickness? What will they do under the guilt of an accusing conscience, and under the apprehensions of God’s impending wrath! What comforters will they find then? Who will brighten their prospects then? Whatever satisfactions they may have found in the day of prosperity, who will give them songs in the night of affliction?
Above all, who will console them under the loss of Heaven? Who will administer to them one drop of water to cool their tongue in Hell? Truly, the neglect of God, who is the only and the all-sufficient source of all good, is nothing short of madness itself! As it is said, “Madness is in their heart while they live; and, after that, they go to the dead! Ecclesiastes 9:3.”
ADDRESS.
1. To those who are yet in the sunshine of prosperity.
You, under your present circumstances, feel no need of God; and you can sing, as it were, all the day long. But will the night of affliction never come? Will the period never arrive when you shall say, ‘Oh that I had God for my Friend! Oh that I had God for my Portion!’ You cannot but know that this time must come; and that, if your day closes before the Sun of Righteousness has arisen upon you, it would have been better for you never to have been born.
Why, then, will you delay to seek the Lord?
Why will you not turn, and inquire early after God?
Why will you not be as wise for eternity as others are for the concerns of time?
You see people anxious enough to provide for their bodily wants; why will you not be careful for your souls?
Were God held forth to you only as a Governor and a Judge, you would need no further inducement to seek his favor; for you cannot but know that “it is a fearful thing to fall into the hands of the living God!”
But when God is set forth to you under the endearing characters of a Father, a Savior, a Comforter—then how can you withstand his invitations to accept of mercy? Hear how he himself expostulates with you on your impiety and folly, “You of this generation, consider the word of the LORD: “Have I been a desert to Israel or a land of great darkness? Why do my people say, ‘We are free to roam; we will come to you no more’? Jeremiah 2:31.”
Dear brethren, delay not any longer to turn unto your God; provoke him not utterly to depart from you, and to “swear in his wrath that you shall never enter into his rest!” But “Seek the LORD while he may be found; call on him while he is near. Let the wicked forsake his way and the evil man his thoughts. Let him turn to the LORD, and he will have mercy on him, and to our God, for he will freely pardon! Isaiah 55:6-7.”
2. To those who are in the night-season of adversity.
Tell me, Beloved, whether, on a supposition that you have truly sought the Lord, you have not found him, “a very present help in the time of trouble?” Has he not been ready to hear your every prayer, and to supply your every need? Has not the light of his countenance been abundantly sufficient to turn all your sorrows into joy? Has he not enabled you even to “rejoice in tribulation,” yes, and to “take pleasure” in the heaviest calamities, because of the augmented consolations and supports which they have been the means of bringing into your soul? 2 Corinthians 12:10. You, then, are witnesses for God, that he “gives songs in the night,” and that he is worthy of all possible love and adoration and praise. This is the state in which the Lord’s people should be.
When you can say, as his Church of old, “In the way of your judgments, O Lord, have we waited for you; the desire of our soul is to your name, and to the remembrance of you; with my soul have I desired you in the night; and with my spirit within me will I seek you early,”—then it is well with your soul. Whatever your outward circumstances may be, you are, and must be, happy; no increase of corn or wine or oil could put such gladness into your hearts as that which you experience in the light of your Redeemer’s countenance!
Go on, then, and “let your light shine more and more unto the perfect day.” And may “the grace of the Lord Jesus Christ your Savior, and the love of God your Father, and the fellowship of the Holy Spirit your Comforter,” yes, may all the richest communications of our Triune God, be ever with you! Amen and Amen.
Charles Simeon