How much less when you say you don’t see him. The cause is before him, and you wait for him!
Parallel Translations
-
How much less when you say you don’t see him. The cause is before him, and you wait for him!
-
Although thou sayest thou shalt not see him, yet judgment is before him; therefore trust thou in him.
-
Yea, when thou sayest thou canst not see Him — the cause is before Him; therefore wait thou for Him.
Cross-references (16)
Passages linked to Job 35:14 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Job 9:11 Behold, he goes by me, and I don’t see him. He passes on also, but I don’t perceive him.
- Job 9:19 If it is a matter of strength, behold, he is mighty! If of justice, ‘Who,’ says he, ‘will summon me?’
- Job 19:7 “Behold, I cry out of wrong, but I am not heard. I cry for help, but there is no justice.
- Job 23:3 Oh that I knew where I might find him! That I might come even to his seat!
- Job 23:8-10 “If I go east, he is not there; if west, I can’t find him; He works to the north, but I can’t see him. He turns south, but I can’t catch a glimpse of him. But he knows the way that I take. When he has tried me, I will come out like gold.
- Psalms 27:12-14 Don’t deliver me over to the desire of my adversaries, for false witnesses have risen up against me, such as breathe out cruelty. I am still confident of this: I will see the goodness of Yahweh in the land of the living. Wait for Yahweh. Be strong, and let your heart take courage. Yes, wait for Yahweh.
- Psalms 37:5-6 Commit your way to Yahweh. Trust also in him, and he will do this: he will make your righteousness shine out like light, and your justice as the noon day sun.
- Psalms 62:5 My soul, wait in silence for God alone, for my expectation is from him.
- Psalms 62:8 Trust in him at all times, you people. Pour out your heart before him. God is a refuge for us.
- Psalms 77:5-10 I have considered the days of old, the years of ancient times. I remember my song in the night. I consider in my own heart; my spirit diligently inquires: “Will the Lord reject us forever? Will he be favorable no more? Has his loving kindness vanished forever? Does his promise fail for generations? Has God forgotten to be gracious? Has he, in anger, withheld his compassion?” Then I thought, “I will appeal to this: the years of the right hand of the Most High.”
- Psalms 97:2 Clouds and darkness are around him. Righteousness and justice are the foundation of his throne.
- Isaiah 30:18 Therefore Yahweh will wait, that he may be gracious to you; and therefore he will be exalted, that he may have mercy on you, for Yahweh is a God of justice. Blessed are all those who wait for him.
- Isaiah 50:10 Who among you fears Yahweh and obeys the voice of his servant? He who walks in darkness and has no light, let him trust in Yahweh’s name, and rely on his God.
- Isaiah 54:17 No weapon that is formed against you will prevail; and you will condemn every tongue that rises against you in judgment. This is the heritage of Yahweh’s servants, and their righteousness is of me,” says Yahweh.
- Micah 7:7-9 But as for me, I will look to Yahweh. I will wait for the God of my salvation. My God will hear me. Don’t rejoice against me, my enemy. When I fall, I will arise. When I sit in darkness, Yahweh will be a light to me. I will bear the indignation of Yahweh, because I have sinned against him, until he pleads my case, and executes judgment for me. He will bring me out to the light. I will see his righteousness.
- Romans 8:33-34 Who could bring a charge against God’s chosen ones? It is God who justifies. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain God is just, howsoever thou judgest of him.
God is just, howsoever thou judgest of him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Job 35:14 Although thou sayest thou shalt not see…
Job 35:14 Although thou sayest thou shalt not see him, [yet] judgment [is] before him; therefore trust thou in him.
Ver. 14. Although thou sayest thou shalt not see him, &c.] This is that tertium Iobi pronuntiatum, Job’s third speech, which Elihu taketh upon him to reprehend and refute. It is taken out of Job 23:8-9, and the sense is, that God would never appear to do him right. But although thou sayest such a thing, and so seemest to chime in with those wicked ones who deny God’s providence; yet thou oughtest to be better persuaded of his presence with thee and providence over thee; for judgment is before him, and he will certainly do right; only thou must give glory to God and wait his time.
Read full note →
Yet judgment is before him] Or, Judge thyself in his sight; give glory to God, and confess thy sin; and then, stepping from the bar to the bench, judge thyself worthy to be destroyed, 1Co 11:31. This do, and then
Trust thou in me] For safety here and salvation hereafter; acting thy faith upon the precious promises, and hopefully expecting the performance thereof in due time. This was excellent counsel indeed, and worthy of all acceptation, Pia et salubris adhortatio (Mercer).
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Thou shalt not see him; or, thou canst not…
Thou shalt not see him; or, thou canst not see him; the future tense of the indicative mood being oft put potentially; i.e. thou canal not have thy desire in appearing and pleading thy cause before him. So this is a new matter, and Elihu answers another objection of Job’s, of which see Job 23:8,9, and tells him that he is not to judge of God by present appearance; because though God may for a season hide his face, and delay to give him an answer, yet he will certainly do him right. Before him, i.e. before God, or in his presence, or at his tribunal, or in all his ways and admininstrations. And
judgment is put for justice or just judgment, as it is Job 8:3; Psa 37:28; 99:4, and oft elsewhere. So the sense is, God is and will show himself to be just in all his ways, and therefore thou dost wickedly in reflecting upon God’s justice. Or, yet judge thyself
Read full note →
before him; instead of accusing God, condemn thyself, acknowledge thy sins, and then thou mayst hope for mercy. Compare 1Co 11:31.
Trust thou in him; instead of murmuring against him, put thy trust in him. Repent of what is past, and humble thyself under God’s hand, and do not despond for the future, but wait upon God patiently in his way till deliverance come to thee; for it will certainly come if thou dost not hinder it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Here is, I. Another improper word for which Elihu…
Here is, I. Another improper word for which Elihu reproves Job (Job 35:14): Thou sayest thou shalt not see him; that is, 1. "Thou complainest that thou dost not understand the meaning of his severe dealings with thee, nor discern the drift and design of them," Job 23:8, Job 23:9. And, 2. "Thou despairest of seeing his gracious returns to thee, of seeing better days again, and art ready to give up all for gone;" as Hezekiah (Isa 38:11), I shall not see the Lord. As, when we are in prosperity, we are ready to think our mountain will never be brought low, so when we are in adversity we are ready to think our valley will never be filled, but, in both, to conclude that to morrow must be as this day, which is as absurd as to think, when the weather is either fair or foul, that is will be always so, that the flowing tide will always flow, or the ebbing tide will always ebb.
II. The answer which Elihu gives to this despairing word that Job had said, which is this, 1. That, when he looked up to God, he had no just reason to speak thus despairingly: Judgment is before him, that is, "He knows what he has to do, and will do all in infinite wisdom and justice; he has the entire plan and model of providence before him, and knows what he will do, which we do not, and therefore we understand not what he does. There is a day of judgment before him, when all the seeming disorders of providence will be set to rights and the dark chapters of it will be expounded. Then thou shalt see the full meaning of these dark events, and the final period of these dismal events; then thou shalt see his face with joy; therefore trust in him, depend upon him, wait for him, and believe that the issue will be good at last." When we consider that God is infinitely wise, and righteous, and faithful, and that he is a God of judgment (Isa 30:18), we shall see no reason to despair of relief from him, but all the reason in the world to hope in him, that it will come in due time, in the best time. 2. That if he had not yet seen an end of his troubles, the reason was because he did not thus trust in God and wait for him (Job 35:15): "Because it is not so, because thou dost not thus trust in him, therefore the affliction which came at first from love has now displeasure mixed with it. Now God has visited thee in his anger, taking it very ill that thou canst not find in thy heart to trust him, but harbourest such hard misgiving thoughts of him." If there be any mixtures of divine wrath in our afflictions, we may thank ourselves; it is because we do not behave aright under them; we quarrel with God, and are fretful and impatient, and distrustful of the divine Providence. This was Job's case. The foolishness of man perverts his way, and then his heart frets against the Lord, Pro 19:3. Yet Elihu thinks that Job, being in great extremity, did not know and consider this as he should, that it was his own fault that he was not yet delivered. He concludes therefore that Job opens his mouth in vain (Job 35:16) in complaining of his grievances and crying for redress, or in justifying himself and clearing up his own innocency; it is all in vain, because he does not trust in God and wait for him, and has not a due regard to him in his afflictions. He had said a great deal, had multiplied words, but all without knowledge, all to no purpose, because he did not encourage himself in God and humble himself before him. It is in vain for us either to appeal to God or to acquit ourselves if we do not study to answer the end for which affliction is sent, and in vain to pray for relief if we do not trust in God; for let not that man who distrusts God think that he shall receive any thing from him, Jam 1:7. Or this may refer to all that Job had said. Having shown the absurdity of some passages in his discourse, he concludes that there were many other passages which were in like manner the fruits of his ignorance and mistake. He did not, as his other friends, condemn him for a hypocrite, but charged him only with Moses's sin, speaking unadvisedly with his lips when his spirit was provoked. When at any time we do so (and who is there that offends not in word?) it is a mercy to be told of it, and we must take it patiently and kindly as Job did, not repeating, but recanting, what we have said amiss.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Although thou sayest thou shall not see him,.... Which…
Although thou sayest thou shall not see him,.... Which is another expression of Job's taken notice of by Elihu, and to which he makes answer; he seems to refer to Job 23:3. God is indeed invisible in his nature and essence, but is to be seen in his works of creation and providence; which Job was acquainted with, and in which he had seen somewhat of the glory of God, and of his divine perfections in them. See Job 9:4. And he is to be seen in Christ by an eye of faith, and Job had trusted in him as his salvation; and he will be seen with the beatific vision in heaven as he is, in a more glorious and perfect manner, which Job had a full persuasion of, Job 13:15; and therefore is not to be understood in either of those senses, but of his not seeing him on a throne of judgment, hearing and trying his cause, judging and acquitting him; this he had often desired, but despaired of ever seeing it; see Job 23:4; to which Elihu replies;
yet judgment is before him; all things are naked and open to him, and stand clear before him; he has perfect knowledge of what is right and wrong; no cause is unknown to him, and needs not to be searched into by him; nor can he nor will he ever pass a wrong judgment: he is just and true, righteous in all his ways and works, the Judge of the whole earth, who will do right, and will plead and judge the cause of every good man sooner or later; if not now, there is a judgment to come with him, when all must appear before his judgment seat, and he will render unto every man according to his works;
Read full note →
therefore trust thou in him, or "wait for him" (c); wait for his coming to judgment: wait till that time comes when everything will be brought to light, and every good man shall have praise of God. Or, as we render it, "trust in him"; God alone is the object of trust and confidence, and happy is the man that trusts in him; he is to be trusted in for all things, both temporal, spiritual, and eternal; and particularly for this of doing justice to his people; if not now, yet hereafter, he will render tribulation to them that trouble them; he will right all their wrongs and avenge their injuries, and remove the rebuke that is upon them, and confess them before men and angels, and declare them righteous, and receive them into his kingdom and glory: and be is to be trusted in at all times, in times of adversity as well as prosperity; and even when he is not to be seen, and the dispensations of his providence are dark and intricate, see Isa 50:10; The word used signifies such a trust, hope, and waiting, as of a woman in travail, who bears her pains patiently, holding and trusting for a safe deliverance of a child, to the joy of her and her family.
(c) "et expectabis eum", Montanus; "expecta eum", Junius & Tremellius, Piscator, Mercerus; so Michaelis, Schultens.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain See him - Thou canst not understand his dealings…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 14. Thou sayest thou shalt not see HIM]…
Verse 14. Thou sayest thou shalt not see HIM] Several MSS. have "Thou shalt not see me," and the Septuagint, and one other, "Thou shalt not see us," but without the points, תשורנו, the original may be read see HIM or see US, the third person singular, or the first person plural.
Yet judgment is before him] Rest assured that God has not forgotten either to punish or to save; therefore trust in him; choose to be a monument of his mercy, rather than of his justice.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Job 35:14. Thou shalt not see him — Or,…
Job 35:14. Thou shalt not see him — Or, thou canst not 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. Yet judgment is before him — Justice is at his tribunal, and in all his ways and administrations. Therefore trust thou in him — 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Although thou sayest thou shalt not see him -…
Although thou sayest thou shalt not see him - This is addressed to Job, and is designed to entreat him to trust in God. Elihu seems to refer to some remark that Job had made, like that in Job 23:8, where he said that he could not come near him, nor bring his cause before him. If he went to the east, the west, thc north, or the south, he could not see him, and could get no opportunity of bringing his cause before him: see the notes at that place. Elihu here says that though it is true in fact that God is invisible, yet this ought not to be regarded as a reason why he should not confide in him. The argument of Elihu here - which is undoubtedly sound - is, that the fact that God is invisible should not be regarded as any evidence that he does not attend to the affairs of people, or that he is not worthy of our love.
Judgment is before him - He is a God of justice, and will do that which is right.
Read full note →
Therefore trust him - Though he is invisible, and though you cannot bring, your cause directly before him. The word which is used here (תחולל tchûlēl, from חול chûl) means “to turn around”; to twist; to be firm - as a rope is that is twisted; and then to wait or delay - that is, to be firm in patience. Here it may have this meaning, that Job was to be firm and unmoved, patiently waiting for the time when the now invisible God would interpose in his behalf, though he could not now see him. The idea is, that we may trust the “invisible God,” or that we should patiently “wait” for him to manifest himself in our behalf, and may leave all our interests in his hands, with the feeling that they are entirely safe. It must be admitted that Job had not learned this lesson as fully as it might have been learned, and that he had evinced an undue anxiety for some public “manifestation” of the favor and friendship of God, and that he had not shown quite the willingness which he should have done to commit his interests into his hands, though he was unseen.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Before him. Try whether the assertion be true. (Haydock)…
Before him. Try whether the assertion be true. (Haydock) --- Only change thy life, and hope in him, and thou wilt see the good effects. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Although thou sayest thou shalt not see him--(as a…
Although thou sayest thou shalt not see him--(as a temporal deliverer; for he did look for a Redeemer after death, Job 19:25-27; which passage cannot consistently with Elihu's assertion here be interpreted of "seeing" a temporal "redeemer"), Job 7:7; Job 9:11; Job 23:3, Job 23:8-9; yet, judgment . . . ; therefore trust . . . But the Hebrew favors MAURER, "How much less (will God . . . regard, Job 35:13), since thou sayest, that He does not regard thee." So in Job 4:19. Thus Elihu alludes to Job's words (Job 19:7; Job 30:20).
judgment--that is, thy cause, thy right; as in Psa 9:16; Pro 31:5, Pro 31:8.
Read full note →
trust--rather, "wait thou" on Him, patiently, until He take up thy cause (Psa 37:7).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 14. Although… trust thou in him — Read, much…
14. Although… trust thou in him — Read, much less when thou sayest thou beholdest him not! (Job_23:8.) The cause is before him; therefore wait thou on (or for) him.
Judgment — The cause, דין, neglected of men, is not neglected of God. It is before him.
Read full note →
b. A specific and sufficient reason for Job why his prayers are not heard is, that his speeches are dogmatic, vain, and foolish, 15, 16.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 14–16. The interpretation and connexion of these verses is…
14–16. The interpretation and connexion of these verses is difficult. Job_35:14 might carry on the idea of Job_35:13,
13. Surely God will not hear vanity,
Read full note →
Neither will the Almighty regard it;
14. Much less when thou sayest, Thou seest him not,
The cause is before him and thou waitest for him.
God refuses to answer the cry which is vanity, not the voice of true religious trust; much less will He hear one who like Job complains that he cannot see Him (ch. Job_23:8 and often), who misses His righteous government in the world and charges Him with refusing to receive his just appeal (ch. Job_13:18 seq., Job_23:3, Job_31:35 seq.). There are objections to this interpretation, such as that much less when is not a natural translation of the words in Job_35:14, though in the elliptical and rather strained style of Elihu this might not go for much. Or, Job_35:14 might stand apart from Job_35:13,
Yea, when thou sayest, Thou seest him not,
The cause is before him; therefore wait thou for him.
the meaning being that though God appears indifferent to the cry of the distressed (Job_35:9; Job_35:12) He is not unaware of the evil, the cause has come before Him, or, His judgment upon it is determined, and therefore He is to be waited for till He manifest Himself by His just interposition. Though the second person thou be used, Job’s own case does not appear to be referred to; Elihu speaks generally, and Job is merely addressed as an example of persons who complain of God’s indifference to wrong-doing.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (14) Although thou sayest thou shalt not see him.—Rather,…
(14) Although thou sayest thou shalt not see him.—Rather, Dost not behold Him.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Although thou sayest thou shalt not see him; rather,…
Although thou sayest thou shalt not see him; rather, How much less when thou sayest thou canst not see him! (compare the Revised Version); i.e. how much less will God attend to thy prayers when thou sayest that thou canst not see or find him, (Job_9:11 Job_23:3, Job_23:8-10) that he is altogether hid from thee, and treats thee as an enemy! (Job_33:10) Still, judgment (or, the cause, i.e. "thy cause") is before him, or "awaits his decision." Therefore trust thou in him. Wait on, in patience and trust. The last word is not yet spoken.
From despair to trust.
Read full note →
Job had often expressed a deep desire to meet with God. He had longed for an opportunity of making his case clear, and having it tried by his great Judge. He had felt like a prisoner languishing in gaol without a trial, greatly wishing for a habeas corpus; and he had despaired of ever being brought face to face with his Accuser, who, as he thought, was also his Judge. Now Elihu tells him that God is already attending to his case, and therefore that he should have faith.
I THE SUFFERER"S DESPAIR. Job despairs of seeing God. He has indeed expressed a confident assurance that he will behold his Redeemer with his own eyes; he himself, and not another. (Job_19:25-27) We need not be startled at the contradiction. In such darkness as that of Job"s faith ebbs and flows. For a moment the clouds break and a gleam of sunshine falls on the sufferer"s path, and at the sight of it he leaps up triumphant; but soon the blackness closes in again, and then the despair is as deep as ever.
1. God is not seen by the bodily eye. We may sweep the heavens with the most powerful telescope, but we shall never discover their King seated on his throne among the stars.
2. God does not give an immediate solution of our difficulties. We ask him to decide our case, to justify the right, and to destroy the false. Yet he does not seem to be interfering; for the confusion and the injustice remain. Then the weary waiting leads us to think that he will never appear. "Hope deferred maketh the heart sick," and in its sickness it loses its hope.
II THE ENCOURAGEMENT TO FAITH.
1. God is not neglecting us. Elihu assures Job that his case is already before his Judge. It is neither forgotten nor postponed. It is now being tried. Elihu was quite justified in making this statement, as we know from the prologue. (Job_1:8-12) Job was being tried before God throughout; and so also were his friends, as the conclusion of the book shows. (Job_42:7-9) Perhaps one lesson to be taught by this great poem is that God is watching man, and dealing justly with him, even when no indication of Divine interest or activity is vouchsafed to him. The verdict is not yet given nor the judgment pronounced; but the case is proceeding, and the Judge is carefully attending to it. That is what this book teaches concerning the great problem of life.
2. We should learn to trust God. We cannot see cur Judge as yet. We must wait for the verdict. All is dark to the eye of sense. But if we know that God is watching over us and considering our condition, we ought to be assured that we cannot suffer from neglect. The special region for faith is this present scene of darkness, and we are to expect the darkness to continue as long as the faith is to be exercised. But this will not be for ever. Job was right when, in a moment of strange elation, he leaped to the assurance that his Redeemer lived, and that he would see him at the latter day. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Therefore trust thou in Him.
Job_35:14
Therefore trust thou in Him.
Read full note →
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, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.