Chapter commentary
Job Chapter 13
서론
Untitled
繁體中文
English original
Job here comes to make application of what he had said in the foregoing chapter; and now we have him not in so good a temper as he was in then: for, I. He is very bold with his friends, comparing himself with them, notwithstanding the mortifications he was under, Job 13:1,2. Condemning them for their falsehood, their forwardness to judge, their partiality and deceitfulness under colour of pleading God's cause (Job 13:4-8), and threatening them with the judgments of God for their so doing (Job 13:9-12), desiring them to be silent (Job 13:5,13,17), and turning from them to God, Job 13:3. II. He is very bold with his God. 1. In some expressions his faith is very bold, yet that is not more bold than welcome, Job 13:15,16,18. But, 2. In other expressions his passion is rather too bold in expostulations with God concerning the deplorable condition he was in (Job 13:14,19, etc.), complaining of the confusion he was in (Job 13:20-22), and the loss he was at to find out the sin that provoked God thus to afflict him, and in short of the rigour of God's proceedings against him, Job 13:23-28.
1-28
Job's Reply to Zophar (1520 BC)
繁體中文
約伯回答瑣法（主前1520年）
¹ 這一切，我眼都見過；我耳都聽過，而且明白。
² 你們所知道的，我也知道，並非不及你們。
³ 我真要對全能者說話；我願與神理論。
⁴ 你們是編造謊言的，都是無用的醫生。
⁵ 惟願你們全然不作聲！這就算為你們的智慧。
⁶ 請你們聽我的辯論，留心聽我口中的分訴。
⁷ 你們要為神說不義的話嗎？為他說詭詐的言語嗎？
⁸ 你們要為神徇情面嗎？要為他爭論嗎？
⁹ 他查出你們來，這是好嗎？人欺哄人，你們也要照樣欺哄他嗎？
¹⁰ 你們若暗中徇情面，他必要責備你們。
¹¹ 他的尊榮豈不叫你們懼怕嗎？他的威嚴豈不落在你們身上嗎？
¹² 你們以為可記念的箴言是爐灰的箴言；你們的辯護是泥土的辯護。
約伯在此熱切地表達了對朋友們不友善行為的不滿。
I. 他向他們表明，自己對所爭論之事的了解與他們一樣透徹，不需要他們來教導（伯13:1-2）。他們迫使約伯如同哥林多人迫使保羅那樣，不得不稱許自己和自己的知識，然而不是出於自誇，而是出於自辯。他先前所說的一切，他的眼睛已經看見許多實例的證實，他的耳朵已經聽見許多權威的支持，他對此有透徹的理解，也知道如何運用。那些不僅看見和聽見、更明白神的偉大、榮耀和主權的人是有福的。他認為這足以證明他先前所說的話（伯12:3），他在此重複（伯13:2）：*你們所知道的，我也知道，*所以我不需要到你們這裡來受教；我並非不及你們有智慧。請注意：捫入辯論的人就捫入了試探，容易高抬自己、貶低弟兄，過於適當的程度，因此當警醒禱告，抵擋驕傲的發動。
II. 他從他們轉向神（伯13:3）：*我真要對全能者說話；彷彿他說：「與你們談話，我不能指望得到任何滿足。但願我有自由與神理論！*他不會像你們這樣對我苛刻。」君王自己對一個可憐的求情者也許比僕人們更以溫和、耐心和謙卑來聽。約伯寧可與神自己爭論，也不願與他的朋友們爭論。請看此處：1. 那些良心不責備自己有假冒為善之罪的人，對神有何等的信靠：他們能以謙卑的膽量出現在他面前，向他申訴。2. 那些被鄰舍不公正地定罪的人，在神裡面有何等的安慰：他們若不能指望從鄰舍那裡得到公平的聆聽，卻可以向全能者說話；他們有容易的途徑親近他，也必在他面前蒙悅納。
III. 他譴責他們對他不公正、沒有愛心的對待（伯13:4）。1. 他們虛假地控告他，這是不公正的：你們是編造謊言的。他們對神的護理設立了一個錯誤的前提，歪曲了它——彷彿它在此世從不顯著地懲罰惡人以外的人——由此對約伯作出了錯誤的判斷，認為他必定是假冒為善的人。對於這個在教義和應用上的嚴重錯誤，他認為可以以偽造罪名起訴他們。說謊已經夠壞了，即使是二手的；但經過謀劃和深思熟慮地偽造就更糟得多；然而無辜和卓越都不能抵擋這種損害。2. 他們卑劣地欺騙了他，這是不友善的。他們承擔了醫治他的責任，假裝是他的醫生；但他們全都是無用的醫生——「偶像醫生，對我毫無益處，如同偶像一樣。」他們是無用的醫生，既不了解他的病情，也不知道如何為他開方——不過是江湖郎中，假裝能做大事，在交談中卻沒有給他增添任何東西：他們所說的一切，沒有使他更加明智。照樣，對於破碎的心和受傷的良心，一切受造之物若沒有基督，都是無用的醫生——人可以在其上耗盡一切，卻毫不見好，反而更加惡化（可5:26）。
IV. 他懇求他們沉默，耐心地聽他說（伯13:5-6）。1. 他認為他們若不再說話會更有體面，因為他們已經說得太多了：*你們全然不作聲！這就算為你們的智慧，*因為如此你們就可以掩飾自己的無知和惡意——如今這些在你們所說的一切中暴露無遺。他們辯稱自己不能不說話（伯4:2，11:2-3）；但他告訴他們，他們若以沉默自律，會更好地保全自己的名聲。說不如不說的話、不切題的話、或有損神榮耀、使弟兄憂傷的話，不如不說。*愚昧人若閉口不言，就算為聰明，*因為沒有甚麼顯出相反的情形（箴17:28）。沉默既是智慧的明證，也是智慧的途徑，因為它給人思考聆聽的時間。2. 他認為讓他說話是對他應有的公道：*請你們聽我的辯論。*也許他們雖然沒有在他講話時打斷他，卻顯得漫不經心，不太留意他所說的。因此他懇求他們不僅要聽，還要留心聽。請注意：我們應當樂意並高興地聆聽那些我們因任何原因而易於存有成見的人為自己的辯護。許多人若能被公正地聆聽，就會在那些貶低他們的人的良心中也被公正地開釋。
V. 他努力使他們認識到，在他們假裝為神辯護時，他們損害了神的榮耀（伯13:7-8）。他們以為自己是為神說話而自居，是他的代言人，並承擔了為神和他對待約伯的方式辯護的責任；他們以為自己是為至高者辯護，因此不僅期望得到法庭的注意和最後的發言權，還期望判決在他們這一邊。但約伯坦白地告訴他們：1. 神和他的事業不需要這樣的代言人：你們要為神爭論嗎？——彷彿他的公義被遮蔽了、需要你們來澄清，或者彷彿他不知該說甚麼、需要你們替他說話？你們這些如此軟弱和衝動的人，竟要來爭取為神的事業辯護的榮譽嗎？善工不當交在惡人手中。你們要為神徇情面嗎？那些沒有道理的一方若能打贏官司，靠的是法官對他們的偏袒；但神的事業如此公義，不需要這種手段來維持。他是神，能為自己辯護（士6:31）；即使你們永遠沉默，諸天也必宣佈他的公義。2. 神的事業因這樣的處理而受損。他們打著為神在苦待約伯一事上辯護的旗號，專橫地定他為假冒為善的人和惡人。「這」（他說）是為神說不義的話（因為沒有愛心和挑剔就是罪惡，是大罪惡；虧負弟兄就是得罪神）；是為他說詭詐的言語，因為你們定了他的罪，但你們自己的良心也許同時不能不定他為無罪。你們的原則是錯誤的，你們的論證是荒謬的，這是為神嗎？這能成為你們的藉口嗎？不，因為好的動機不能使壞的言語或行為稱義，更不能使它成聖。神的真理不需要我們的謊言，神的事業不需要我們罪惡的詭計或罪惡的激情。人的忿怒不能成就神的公義，我們也不可作惡以成善（羅3:7-8）。所謂的「敬虔的欺詐」是不敬虔的欺騙；所謂的「熱心的逼迫」是對神之名的可怕褻瀆——正如那些恨惡弟兄、將他們趕出去，說：願耶和華得榮耀的人（賽66:5，約16:2）。
VI. 他努力使他們對神的審判心生敬畏，好使他們改變態度。不要以為他們可以像對待與自己同等的人那樣欺哄神，也不要指望以對他和他的榮耀的熱心為藉口來換取他對他們惡行的首肯。*人欺哄人，你們也要照樣欺哄他嗎？*那些以為能欺哄神的人，終必發現受騙的是自己。*不要自欺，神是輕慢不得的。*為了使他們不以為可以如此與神戲耍、冒犯他，約伯要他們思想神和自己，那時他們就會發現自己無力與他爭訟。
1. 讓他們思想他們如此擅自闖入其事奉的那位神是怎樣的神——他們實在大大得罪了他——並自問能否對他們所行的交出好的帳。請思想：(1.) 他鑒察追問他們的嚴格（伯13:9）：*他查出你們來，這是好嗎？*你們能承受你們論斷人所依據的原則被審查、事情的根本被發現嗎？請注意：我們所有人都當認真思想——神鑒察人心對我們是利還是不利。對於一個誠實無偽的正直人，神鑒察他是好的；所以他为此祈求：*神啊，求你鑒察我，知道我的心。*神的全知是他真誠的見證。但對於一個心口不一的人，神鑒察他、將他揭露至羞愧的地步，那是壞的。(2.) 他對他們責備和不悅的嚴厲（伯13:10）：*你們若暗中徇情面，他必要責備你們；*他非但不喜悅你們對我的論斷——即使你們是打著為他辯護的旗號——反而要將之視為極大的冒犯而加以追究，正如任何君王或偉人若見卑劣的事奉著他的名義、打著推進他利益的旗號而行的，也會如此。請注意：我們所行不當的事，不論多麼隱秘，遲早必被責備。(3.) 他威嚴的可畏——他們若正當地敬畏，就不會做那些使自己暴露在他怒氣之下的事（伯13:11）：*他的尊榮豈不叫你們懼怕嗎？*你們這些對神大有認識、宣認信仰和敬畏他的人，怎敢如此放言、給自己如此大的言論自由？你們不當存敬畏神的心而行（尼5:9）*而談嗎？他的威嚴豈不當落在你們身上，*遏制你們的激情嗎？我想約伯說這話，是自己確實知道主的威嚴可畏、存聖潔的敬畏活在神面前的人——不論他的朋友們如何暗示相反。請注意：[1.] 神裡面有一種可畏的尊榮。他是至高的存在，本身擁有一切卓越，在每一方面都無限超越任何受造物。他的卓越本身是可愛可慕的。他是最美的存在；但考慮到人因本性而與神隔絕，因罪而敗壞退化，他的卓越是可畏的。他的權能、聖潔、公義，甚至他的良善，都是可畏的卓越。他們必因神的恩慈而敬畏他。[2.] 對這可畏的卓越的聖潔敬畏，當臨到我們、使我們懼怕。這能喚醒不悔改的罪人，使他們悔改；也能影響所有人，使他們謹慎討他喜悅、害怕得罪他。
2. 讓他們思想自己，以及他們與這位偉大的神是何等不對等（伯13:12）：你們以為可記念的箴言是爐灰的箴言；你們的辯護是泥土的辯護。（即你們以為值得記念的一切——你們希望死後被人記念的那些——不過如爐灰，無用而軟弱，容易被踐踏和吹散；你們的身體如泥巴的身體，腐朽消亡。）你們以為你們的名聲會比你們的身體存活更久，但 alas，它們不過是爐灰，將與你們的塵土一起被鏟起。請注意：思想我們自己的卑微和必死，能使我們害怕得罪神，也為我們不當藐視和踐踏弟兄提供了充分的理由。巴拉迦主教對這節經文另有一解：「你們替神作的陳述不過是塵土，你們堆砌的論證不過是一堆堆的泥土。」
¹³ 你們不要作聲，任憑我吧，讓我說話，無論後果如何。
¹⁴ 我何必把我的肉啣在牙齒中，將我的性命放在手中呢？
¹⁵ 他縱然殺我，我仍要信靠他；然而我在他面前還要辯明我所行的。
¹⁶ 這要成為我的拯救；因為不敬虔的人不得到他面前。
¹⁷ 你們要細聽我的言語，留心聽我的辯白。
¹⁸ 我如今已陳明我的案；我知道自己必被定為義。
¹⁹ 誰與我爭論？我現在若閉口不言，就是氣絕了。
²⁰ 惟有兩件事不要向我施行，我就不藏躲你的面：
²¹ 就是把你的手縮回，遠離我身；又叫你的威嚴不恐嚇我。
²² 這樣，你呼叫，我就回答；或是讓我說話，你回答我。
約伯在此重新緊緊抓住、牢牢把握他的正直，如同決心不放手、不容它被奪走的人。他在這件事上的堅定是值得稱讚的，他的激烈也是可以原諒的。
I. 他懇求朋友們和所有與會者讓他獨處，不要打斷他即將說的話（伯13:13），而是留心地聽（伯13:17）。他要他自己的宣告成為決定性的，因為除了神和他自己，無人知道他的心。「所以你們要沉默，不要再讓我聽見你們的聲音，而是留心地聽我所說的，讓我為確認而起的誓成為爭論的終結。」
II. 他決心持守他良心對他正直所作的見證；雖然他的朋友們稱之為固執，卻不能動搖他的堅定：「我要為自己辯護，無論後果如何（伯13:13）。任憑我的朋友們對此作何解讀、因此對我作何評價；我希望神不會像你們那樣，把我必要的辯護當作我的過犯。他要稱我為義（伯13:18），那時萬事對我都是好的。」請注意：那些正直的人、對自己的正直有確據的人，可以坦然迎接任何遭遇。無論發生甚麼，*胸有成竹的人無懼風雨。他決意（伯13:15）他仍要辯明他所行的。*他絕不放棄他因正直地與神同行而有的滿足；因為雖然他不能為他所說的每一句話辯護，但總體而言，他的道路是好的，他要持守他的正直；他為何不當如此呢？因為那是他目前試煉中的極大支持，正如希西家那樣：*耶和華啊，求你記念我在你面前怎樣存完全的心。*不，他不僅不會出賣或放棄自己的立場，還要公開承認他的真誠；因為（伯13:19）我現在若閉口不言，不為自己說話，我的沉默如今就永遠使我沉默了，因為我必定氣絕。「即使我不能被開釋，至少讓我藉我所說的得到一些減輕」，如以利戶所言（伯32:17、20）。
III. 他抱怨自己所處的極度痛苦和悲慘（伯13:14）：*我何必把我的肉啣在牙齒中？*即，1. 「我為何受如此煎熬？我實在不明白，神知道我不是惡人，為何還要將如此重的擔子加在我身上。」他不僅快要撕裂衣服，甚至因苦難之大而快要撕裂自己的肉體；他看自己已在死亡的邊緣，性命在手，然而他的朋友們不能指控他犯了甚麼大罪，他自己也找不到任何；難怪他如此混亂。2. 「我為何壓抑和掩蓋我無辜的宣告？」當一個人極其困難地忍住想說的話，他就咬住嘴唇。「如今，」他說，「我為何不可自由說話呢？因為我忍住不說，只會使自己更加痛苦、加重我的折磨、危及我的性命。」請注意：當一個人失去了一切其他東西，卻被剝奪了良心的安慰（如果他配得）和好名聲的安慰，那即使最有耐心的人也會為之憤慨。
IV. 他在神裡面得安慰，仍緊握對他的信靠。請注意此處：
1. 他靠神得著甚麼——稱義和拯救，這是我們藉著基督所盼望的兩件大事。(1.) 稱義（伯13:18）：*我已陳明我的案，*就整體而言，*我知道自己必被定為義。*他知道這一點，因為他知道他的救贖主活著（伯19:25）。那些心在神面前正直、不隨從肉體而隨從聖靺而行的人，可以確信藉著基督他們必不被定罪，而且無論誰對他們有所指控，他們必被稱為義：他們可以知道他們必如此。(2.) 拯救（伯13:16）：*這要成為我的拯救。他不是指暫時的拯救（他對此幾乎不存期望）；而是關於他永遠的救恩，他非常有把握：神不僅要作他的救主使他得福樂，更要作他的拯救——他在其中得著福樂的那拯救本身。他之所以靠神得拯救，是因為不敬虔的人不得到他面前。*他知道自己的心不是不敬虔的，也知道唯有假冒為善的人才被神棄絕，因此斷定自己不會被棄絕。真誠是我們在福音上的完全；唯有缺少真誠才能使我們滅亡。
2. 他以何等的堅定信靠他：他縱然殺我，我仍要信靠他（伯13:15）。這是信心的崇高表達，也是我們都當努力達到的——即使他殺我，仍要信靠他——即：即使他似乎以仇敵的身分出來對付我們，我們仍要以他為朋友而滿足（伯23:8-10）。即使一切都似乎與我們作對，我們仍要相信萬事都為我們的益處而效力（耶24:5）。即使本分之路使我們付出這世上一切親愛之物——甚至生命本身——的代價，我們仍要前進並堅持（來11:35）。即使一切通往應許的道路都被堵死，我們仍要指望應許的成就（羅4:18）。即使沒有別的可以喜樂，我們仍要以神為樂；即使目前在他裡面找不到安慰，仍要緊緊跟隨他。在垂死的時刻，我們要從他汲取活潑的安慰；這就是「即使他殺我，仍要信靠他」。
V. 他願望即使與神自己也爭論此案，只要他能獲准先確定談判的先決條件（伯13:20-22）。他曾願望（伯13:3）與神理論，如今仍持同樣的心意。他不藏躲，即他不逃避審判，也不懼怕其結果，但有兩個前提：——1. 他的身體不要被這極度的疼痛折磨：*把你的手縮回，遠離我身；*因為當我在這極端痛苦中時，我甚麼也不能做。我可以勉強與朋友們談話，卻不知當如何向你祈求。當我們要與神交往時，需要心境安寧，盡量不受任何使我們不安的事物的影響。2. 他的心不要被神可畏的威嚴所震懾：*又叫你的威嚴不恐嚇我；*或讓你臨在的顯現更為親切，或使我能承受而不致混亂和紛擾。摩西自己在神面前也戰兢，以賽亞和哈巴谷也是如此。神啊，你在你的聖所中也是可畏的。「主啊，」約伯說，「不要使我的靈陷入如此的驚恐之中，再加上身體的苦難；因為那時我必定放棄案情，甚麼也做不成。」請看人將悔改和歸正推遲到病榻和死榻上是何等愚昧。一個好人尚且如此，更何況惡人——當他躺在痛苦的刑架上、在死亡的拘禁之恐怖下，怎能與神理論、在他面前被稱為義呢？在那樣的時候，還有大工要做是非常糟糕的，但已經做成了卻非常安慰——正如約伯那樣：他若能得到一點喘息的時間，就準備好或(1.) 聽神藉他的話向他說話並作出回應：*你呼叫，我就回答；*或(2.) 藉禱告向他說話並期待回答：讓我說話，你回答我（伯13:22）。請將此與伯9:34-35比較，他在那裡也說了同樣意思的話。簡而言之，他目前的景況是如此令人沮喪，使他無法超越；否則他對自己事業的正當性充滿確信，毫不懷疑至終必得享其中的安慰，等眼前的雲霧過去。正直的人可以如此以聖潔的膽量來到施恩的寶座前，毫不懷疑在那裡必得憐憫。
²³ 我的罪孽和罪過有多少呢？求你叫我知道我的過犯與罪愆。
²⁴ 你為何掩面不認我，以我為仇敵呢？
²⁵ 你要驚動被風吹的葉子嗎？你要追趕枯乾的碎秸嗎？
²⁶ 你按罪狀記錄苦楚，又使我擔當幼年的罪孽；
²⁷ 也把我的腳上了木狗，並窺察我一切的道路；你在我腳後跟劃了界線。
²⁸ 人已經朽壞，如同爛物，被蛀如衣裳。
在此：I. 約伯追問自己的罪，懇求將它們向他顯明。他仰望神，問他罪有多少（我的罪孽和罪過有多少呢？）以及罪的具體內容是甚麼：求你叫我知道我的過犯（伯13:23）。他的朋友們很樂意告訴他他的罪有多多、多嚴重（伯22:5）。「但主啊，」他說，「讓我從你那裡知道它們；*因為你的判斷是按照真理的，*他們的不是。」這可以被理解為：1. 對嚴苛對待的衝動抱怨——他因過失受罰，卻沒有被告知他的過失是甚麼。或，2. 向神的明智申訴，從朋友的論斷中上訴。他願望他一切的罪都被帶到光中，因為他知道那時它們就不會顯得像朋友們所懷疑的那樣多、那樣嚴重。或，3. 敬虔的懇求，與以利戶所指導他的有同樣的意思（伯34:32）：*我所看不見的，求你指教我。*請注意：一個真正的悔改者願意知道自己的最壞之處；我們都當渴望知道我們的過犯是甚麼，好使我們在認罪上更為具體，並在今後防範它們。
II. 他苦澀地抱怨神向他掩面（伯13:24）：*你為何掩面不認我？這必是指比他外在苦難更深的事；因為失去財產、兒女、健康，完全可以與神的愛並存——當這一切都還在時，他稱頌耶和華的名；但他的靈也受了極大的折磨，*這才是他在此哀歎的。1. 全能者的恩寵被中止了。神向他掩面，如同對他陌生、不喜悅他、躲避他、不顧念他。2. 全能者的可畏被加在他身上、印在他心裡。神以他為仇敵，向他射箭（伯6:4），以他為箭靶（伯7:20）。請注意：聖靈有時在此世對他最好、最親愛的聖徒和僕人收回他的恩惠、彰顯他的可畏。這種情形不僅發生在屬神生命的起始階段，有時也發生在它的進展過程中。屬天的確據被遮蔽，感官性的交通被中斷，對神忿怒的恐懼被印上，安慰的歸回目前被絕望（詩77:7-9，88:7、15-16）。這些對一個視神的慈愛比生命更好的蒙恩靈魂來說，是沉重的重擔（箴18:14）。*心靈憂傷，誰能承當呢？約伯在此問你為何掩面不認我？教導我們：每當我們感受到神退隱時，我們當查究其中的原因——他因甚麼罪管教我們、又為我們設計了甚麼益處。約伯的受苦是基督受苦的預表——不僅人向他掩面（賽53:3），神也向他掩面；他在十字架上呼喊我的神！我的神！為甚麼離棄我？*時所環繞的黑暗就是明證。這些青翠的樹尚且如此，那些枯乾的樹又將如何呢？他們將永遠被離棄。
III. 他謙卑地向神懇求自己完全無力在他面前站立（伯13:25）：你要驚動被風吹的葉子嗎？追趕枯乾的碎秸嗎？主啊，踐踏已經倒下的人、壓碎那既沒有能力、也不假裝有能力抵抗你的人，這對你的榮耀有益嗎？請注意：我們當對神的良善和憐憫有如此的認識，以致相信他壓傷的蘆葦他不折斷（太12:20）。
IV. 他悲哀地抱怨神待他的嚴厲。他承認神與他爭論是因他的罪，但他認為艱難的是：
1. 他從前所犯的、早已犯下的罪，如今竟然被記念用來反對他，他竟然要為舊帳交帳（伯13:26）：*你按罪狀記錄苦楚。*苦難是苦的事。記錄它們表示深思熟慮和決定，如同為執行而開出的拘票；也表示他苦難的持續，因為寫下的東西仍然存留——*你使我擔當幼年的罪孽，*即「你為它們懲罰我，藉此提醒我記念它們，迫使我为它們重新悔改。」請注意：(1.) 神有時對他最好、最親愛的聖徒和僕人記錄非常苦的事——既有外在的苦難，也有內在的不安；身體的苦和心靈的苦——好使他謙卑、試煉他們、至終使他們得益處。(2.) 少年時的罪往往成為老年的痛——既在內心的憂傷上（耶31:18-19），也在外在的受苦上（伯20:11）。時間不能磨滅罪的罪責。(3.) 當神向我們記錄苦事時，他的旨意是要我們擔當自己的罪孽——把被遺忘的罪帶回到記憶中，好使我們為它們悔恨，從而離棄它們。這正是結果子，在於除去我們的罪。
2. 他目前所犯的錯誤和過失竟然如此嚴格地被留意、如此嚴厲地被追討（伯13:27）：你也把我的腳上了木狗，不僅為了苦待我、使我蒙羞，不僅為了阻止我逃脫你怒氣的打擊，更是為了仔細挑剔我的一舉一動、嚴密窺察我的一切道路，為每一個錯誤的步子——甚至只是目光偏斜或言辭失當——來責備我；不，你在我腳後跟劃了界線，把我一切不當之處都記錄下來，以便追討；或者說，我一旦走錯了，不論多麼微小，就立即受苦；刑罰緊緊跟在罪的後面。最舊的和最新的罪被放在一起，構成我災難的原因。如今：(1.) 神確實沒有如此尋找機會對付他。他並非如此嚴苛地追問我們所行的錯事；他若如此，我們就無人能站立得住（詩130:3）。但他遠非如此，甚至不按我們明顯的罪惡——那些不因秘密搜查而被發現的罪（耶2:34）——所應得的來對待我們。因此這不過是約伯憂鬱心境的語言；他清醒的思想從不將神描繪成嚴苛的主人。(2.) 但我們卻當對自己和自己的一舉一動保持如此嚴格和警醒的目光——既為發現已犯的罪，也為預防將來的罪。我們所有人都當留心我們腳下的路徑。
V. 他發現自己在神沉重的手下正在迅速消逝（伯13:28）。他（即人）如同爛物——其敗壞的根源就在自己裡面——*消逝，甚至如同被蟲蛀的衣裳，*變得越來越壞。或者：他（即神）*如同朽壞、如同蛀蟲一樣將我消磨。*請將此與何5:12比較：*我向以法蓮如蛀蟲，向猶大家如朽壞；*並見詩39:11。請注意：人在最好的狀態下也磨損得很快；但在神的責備之下尤其如此，他不久就消逝了。靈魂裡既然如此少有健全，難怪肉體中也如此少有健全（詩38:3）。
English original
Job's Reply to Zophar (1520 BC)
¹ Lo, mine eye hath seen all this, mine ear hath heard and understood it.
² What ye know, the same do I know also: I am not inferior unto you.
³ Surely I would speak to the Almighty, and I desire to reason with God.
⁴ But ye are forgers of lies, ye are all physicians of no value.
⁵ O that ye would altogether hold your peace! and it should be your wisdom.
⁶ Hear now my reasoning, and hearken to the pleadings of my lips.
⁷ Will ye speak wickedly for God? and talk deceitfully for him?
⁸ Will ye accept his person? will ye contend for God?
⁹ Is it good that he should search you out? or as one man mocketh another, do ye so mock him?
¹⁰ He will surely reprove you, if ye do secretly accept persons.
¹¹ Shall not his excellency make you afraid? and his dread fall upon you?
¹² Your remembrances are like unto ashes, your bodies to bodies of clay.
Job here warmly expresses his resentment of the unkindness of his friends.
I. He comes up with them as one that understood the matter in dispute as well as they, and did not need to be taught by them, Job 13:1,2. They compelled him, as the Corinthians did Paul, to commend himself and his own knowledge, yet not in a way of self-applause, but of self-justification. All he had before said his eye had seen confirmed by many instances, and his ear had heard seconded by many authorities, and he well understood it and what use to make of it. Happy are those who not only see and hear, but understand, the greatness, glory, and sovereignty of God. This, he thought, would justify what he had said before (Job 12:3), which he repeats here (Job 13:2): "What you know, the same do I know also, so that I need not come to you to be taught; I am not inferior unto you in wisdom." Note, Those who enter into disputation enter into temptation to magnify themselves and vilify their brethren more than is fit, and therefore ought to watch and pray against the workings of pride.
II. He turns from them to God (Job 13:3): Surely I would speak to the Almighty; as if he had said, "I can promise myself no satisfaction in talking to you. O that I might have liberty to reason with God! He would not be so hard upon me as you are." The prince himself will perhaps give audience to a poor petitioner with more mildness, patience, and condescension, than the servants will. Job would rather argue with God himself than with his friends. See here, 1. What confidence those have towards God whose hearts condemn them not of reigning hypocrisy: they can, with humble boldness, appear before him and appeal to him. 2. What comfort those have in God whose neighbours unjustly condemn them: if they may not speak to them with any hopes of a fair hearing, yet they may speak to the Almighty; they have easy access to him and shall find acceptance with him.
III. He condemns them for their unjust and uncharitable treatment of him, Job 13:4. 1. They falsely accused him, and that was unjust: You are forgers of lies. They framed a wrong hypothesis concerning the divine Providence, and misrepresented it, as if it did never remarkably afflict any but wicked men in this world, and thence they drew a false judgment concerning Job, that he was certainly a hypocrite. For this gross mistake, both in doctrine and application, he thinks an indictment of forgery lies against them. To speak lies is bad enough, though but at second hand, but to forge them with contrivance and deliberation is much worse; yet against this wrong neither innocency nor excellency will be a fence. 2. They basely deceived him, and that was unkind. They undertook his cure, and pretended to be his physicians; but they were all physicians of no value, "idol-physicians, who can do me no more good than an idol can." They were worthless physicians, who neither understood his case nor knew how to prescribe to him—mere empirics, who pretended to great things, but in conference added nothing to him: he was never the wiser for all they said. Thus to broken hearts and wounded consciences all creatures, without Christ, are physicians of no value, on which one may spend all and be never the better, but rather grow worse, Mk 5:26.
IV. He begs they would be silent and give him a patient hearing, Job 13:5,6. 1. He thinks it would be a credit to them if they would say no more, having said too much already: "Hold your peace, and it shall be your wisdom, for thereby you will conceal your ignorance and ill-nature, which now appear in all you say." They pleaded that they could not forbear speaking (Job 4:2,11:2,3); but he tells them that they would better have consulted their own reputation if they had enjoined themselves silence. Better say nothing than nothing to the purpose or that which tends to the dishonour of God and the grief of our brethren. Even a fool, when he holds his peace, is accounted wise, because nothing appears to the contrary, Pr 17:28. And, as silence is an evidence of wisdom, so it is a means of it, as it gives time to think and hear. 2. He thinks it would be a piece of justice to him to hear what he had to say: Hear now my reasoning. Perhaps, though they did not interrupt him in his discourse, yet they seemed careless, and did not much heed what he said. He therefore begged that they would not only hear, but hearken. Note, We should be very willing and glad to hear what those have to say for themselves whom, upon any account, we are tempted to have hard thoughts of. Many a man, if he could but be fairly heard, would be fairly acquitted, even in the consciences of those that run him down.
V. He endeavours to convince them of the wrong they did to God's honour, while they pretended to plead for him, Job 13:7,8. They valued themselves upon it that they spoke for God, were advocates for him, and had undertaken to justify him and his proceedings against Job; and, being (as they thought) of counsel for the sovereign, they expected not only the ear of the court and the last word, but judgment on their side. But Job tells them plainly, 1. That God and his cause did not need such advocates: "Will you think to contend for God, as if his justice were clouded and wanted to be cleared up, or as if he were at a loss what to say and wanted you to speak for him? Will you, who are so weak and passionate, put in for the honour of pleading God's cause?" Good work ought not to be put into bad hands. Will you accept his person? If those who have not right on their side carry their cause, it is by the partiality of the judge in favour of their persons; but God's cause is so just that it needs no such methods for the support of it. He is a God, and can plead for himself (Jdg 6:31); and, if you were for ever silent, the heavens would declare his righteousness. 2. That God's cause suffered by such management. Under pretence of justifying God in afflicting Job they magisterially condemned him as a hypocrite and a bad man. "This" (says he) "is speaking wickedly" (for uncharitableness and censoriousness are wickedness, great wickedness; it is an offence to God to wrong our brethren); "it is talking deceitfully, for you condemn one whom yet perhaps your own consciences, at the same time, cannot but acquit. Your principles are false and your arguings fallacious, and will it excuse you to say, It is for God?" No, for a good intention will not justify, much less will it sanctify, a bad word or action. God's truth needs not our lie, nor God's cause either our sinful policies or our sinful passions. The wrath of man works not the righteousness of God, nor may we do evil that good may come, Ro 3:7,8. Pious frauds (as they call them) are impious cheats; and devout persecutions are horrid profanations of the name of God, as theirs who hated their brethren, and cast them out, saying, Let the Lord be glorified, Isa 66:5, Joh 16:2.
VI. He endeavours to possess them with a fear of God's judgment, and so to bring them to a better temper. Let them not think to impose upon God as they might upon a man like themselves, nor expect to gain his countenance in their bad practices by pretending a zeal for him and his honour. "As one man mocks another by flattering him, do you think so to mock him and deceive him?" Assuredly those who think to put a cheat upon God will prove to have put a cheat upon themselves. Be not deceived, God is not mocked. That they might not think thus to jest with God, and affront him, Job would have them to consider both God and themselves, and then they would find themselves unable to enter into judgment with him.
1. Let them consider what a God he is into whose service they had thus thrust themselves, and to whom they really did so much disservice, and enquire whether they could give him a good account of what they did. Consider, (1.) The strictness of his scrutiny and enquiries concerning them (Job 13:9) "Is it good that he should search you out? Can you bear to have the principles looked into which you go upon in your censures, and to have the bottom of the matter found out?" Note, It concerns us all seriously to consider whether it will be to our advantage or no that God searches the heart. It is good to an upright man who means honestly that God should search him; therefore he prays for it: Search me, O God! and know my heart. God's omniscience is a witness of his sincerity. But it is bad to him who looks one way and rows another that God should search him out, and lay him open to his confusion. (2.) The severity of his rebukes and displeasure against them (Job 13:10): "If you do accept persons, though but secretly and in heart, he will surely reprove you; he will be so far from being pleased with your censures of me, though under colour of vindicating him, that he will resent them as a great provocation, as any prince or great man would if a base action were done under the sanction of his name and under the colour of advancing his interest." Note, What we do amiss we shall certainly be reproved for, one way or other, one time or other, though it be done ever so secretly. (3.) The terror of his majesty, which if they would duly stand in awe of they would not do that which would make them obnoxious to his wrath (Job 13:11): "Shall not his excellency make you afraid? You that have great knowledge of God, and profess religion and a fear of him, how dare you talk at this rate and give yourselves so great a liberty of speech? Ought you not to walk and talk in the fear of God? Ne 5:9. Should not his dread fall upon you, and give a check to your passions?" Methinks Job speaks this as one that did himself know the terror of the Lord, and lived in a holy fear of him, whatever his friends suggested to the contrary. Note, [1.] There is in God a dreadful excellency. He is the most excellent Being, has all excellencies in himself and in each infinitely excels any creature. His excellencies in themselves are amiable and lovely. He is the most beautiful Being; but considering man's distance from God by nature, and his defection and degeneracy by sin, his excellencies are dreadful. His power, holiness, justice, yea, and his goodness too, are dreadful excellencies. They shall fear the Lord and his goodness. [2.] A holy awe of this dreadful excellency should fall upon us and make us afraid. This would awaken impenitent sinners and bring them to repentance, and would influence all to be careful to please him and afraid of offending him.
2. Let them consider themselves, and what an unequal match they were for this great God (Job 13:12): "Your remembrances (all that in you for which you hope to be remembered when you are gone) are like unto ashes, worthless and weak, and easily trampled on and blown away. Your bodies are like bodies of clay, mouldering and coming to nothing. Your memories, you think, will survive your bodies, but, alas! they are like ashes which will be shovelled up with your dust." Note, the consideration of our own meanness and mortality should make us afraid of offending God, and furnishes a good reason why we should not despise and trample upon our brethren. Bishop Patrick gives another sense of this verse: "Your remonstrances on God's behalf are no better than dust, and the arguments you accumulate but like so many heaps of dirt."
¹³ Hold your peace, let me alone, that I may speak, and let come on me what will.
¹⁴ Wherefore do I take my flesh in my teeth, and put my life in mine hand?
¹⁵ Though he slay me, yet will I trust in him: but I will maintain mine own ways before him.
¹⁶ He also shall be my salvation: for a hypocrite shall not come before him.
¹⁷ Hear diligently my speech, and my declaration with your ears.
¹⁸ Behold now, I have ordered my cause; I know that I shall be justified.
¹⁹ Who is he that will plead with me? for now, if I hold my tongue, I shall give up the ghost.
²⁰ Only do not two things unto me: then will I not hide myself from thee.
²¹ Withdraw thine hand far from me: and let not thy dread make me afraid.
²² Then call thou, and I will answer: or let me speak, and answer thou me.
Job here takes fresh hold, fast hold, of his integrity, as one that was resolved not to let it go, nor suffer it to be wrested from him. His firmness in this matter is commendable and his warmth excusable.
I. He entreats his friends and all the company to let him alone, and not interrupt him in what he was about to say (Job 13:13), but diligently to hearken to it, Job 13:17. He would have his own protestation to be decisive, for none but God and himself knew his heart. "Be silent therefore, and let me hear no more of you, but hearken diligently to what I say, and let my own oath for confirmation be an end of the strife."
II. He resolves to adhere to the testimony his own conscience gave of his integrity; and though his friends called it obstinacy that should not shake his constancy: "I will speak in my own defence, and let come on me what will, Job 13:13. Let my friends put what construction they please upon it, and think the worse of me for it; I hope God will not make my necessary defence to be my offence, as you do. He will justify me (Job 13:18) and then nothing can come amiss to me." Note, Those that are upright, and have the assurance of their uprightness, may cheerfully welcome every event. Come what will, bene præparatum pectus—they are ready for it. He resolves (Job 13:15) that he will maintain his own ways. He would never part with the satisfaction he had in having walked uprightly with God; for, though he could not justify every word he had spoken, yet, in the general, his ways were good, and he would maintain his uprightness; and why should he not, since that was his great support under his present exercises, as it was Hezekiah's, Now, Lord, remember how I have walked before thee? Nay, he would not only not betray his own cause, or give it up, but he would openly avow his sincerity; for (Job 13:19) "If hold my tongue, and do not speak for myself, my silence now will for ever silence me, for I shall certainly give up the ghost," Job 13:19. "If I cannot be cleared, yet let me be eased, by what I say," as Elihu, Job 32:17,20.
III. He complains of the extremity of pain and misery he was in (Job 13:14): Wherefore do I take my flesh in my teeth? That is, 1. "Why do I suffer such agonies? I cannot but wonder that God should lay so much upon me when he knows I am not a wicked man." He was ready, not only to rend his clothes, but even to tear his flesh, through the greatness of his affliction, and saw himself at the brink of death, and his life in his hand, yet his friends could not charge him with any enormous crime, nor could he himself discover any; no marvel then that he was in such confusion. 2. "Why do I stifle and smother the protestations of my innocency?" When a man with great difficulty keeps in what he would say, he bites his lips. "Now," says he, "why may not I take liberty to speak, since I do but vex myself, add to my torment, and endanger my life, by refraining?" Note, It would vex the most patient man, when he has lost every thing else, to be denied the comfort (if he deserves it) of a good conscience and a good name.
IV. He comforts himself in God, and still keeps hold of his confidence in him. Observe here,
1. What he depends upon God for—justification and salvation, the two great things we hope for through Christ. (1.) Justification (Job 13:18): I have ordered my cause, and, upon the whole matter, I know that I shall be justified. This he knew because he knew that his Redeemer lived, Job 19:25. Those whose hearts are upright with God, in walking not after the flesh but after the Spirit, may be sure that through Christ there shall be no condemnation to them, but that, whoever lays any thing to their charge, they shall be justified: they may know that they shall. (2.) Salvation (Job 13:16): He also shall be my salvation. He means it not of temporal salvation (he had little expectation of that); but concerning his eternal salvation he was very confident that God would not only be his Saviour to make him happy, but his salvation, in the vision and fruition of whom he should be happy. And the reason why he depended on God for salvation was because a hypocrite shall not come before him. He knew himself not to be a hypocrite, and that none but hypocrites are rejected of God, and therefore concluded he should not be rejected. Sincerity is our evangelical perfection; nothing will ruin us but the want of that.
2. With what constancy he depends upon him: Though he slay me, yet will I trust in him, Job 13:15. This is a high expression of faith, and what we should all labour to come up to—to trust in God, though he slay us, that is, we must be well pleased with God as a friend even when he seems to come forth against us as an enemy, Job 23:8-10. We must believe that all shall work for good to us even when all seems to make against us, Jer 24:5. We must proceed and persevere in the way of our duty, though it cost us all that is dear to us in this world, even life itself, Heb 11:35. We must depend upon the performance of the promise when all the ways leading to it are shut up, Ro 4:18. We must rejoice in God when we have nothing else to rejoice in, and cleave to him, yea, though we cannot for the present find comfort in him. In a dying hour we must derive from him living comforts; and this is to trust in him though he slay us.
V. He wishes to argue the case even with God himself, if he might but have leave to settle the preliminaries of the treaty, Job 13:20-22. He had desired (Job 13:3) to reason with God, and is still of the same mind. He will not hide himself, that is, he will not decline the trial, nor dread the issue of it, but under two provisos:—1. That his body might not be tortured with this exquisite pain: "Withdraw thy hand far from me; for, while I am in this extremity, I am fit for nothing. I can make a shift to talk with my friends, but I know not how to address myself to thee." When we are to converse with God we have need to be composed, and as free as possible from every thing that may make us uneasy. 2. That his mind might not be terrified with the tremendous majesty of God: "Let not thy dread make me afraid; either let the manifestations of thy presence be familiar or let me be enabled to bear them without disorder and disturbance." Moses himself trembled before God, so did Isaiah and Habakkuk. O God! thou art terrible even in thy holy places. "Lord," says Job, "let me not be put into such a consternation of spirit, together with this bodily affliction; for then I must certainly drop the cause, and shall make nothing of it." See what a folly it is for men to put off their repentance and conversion to a sick-bed and a death-bed. How can even a good man, much less a bad man, reason with God, so as to be justified before him, when he is upon the rack of pain and under the terror of the arrests of death? At such a time it is very bad to have the great work to do, but very comfortable to have it done, as it was to Job, who, if he might but have a little breathing-time, was ready either, (1.) To hear God speaking to him by his word, and return an answer: Call thou, and I will answer; or, (2.) To speak to him by prayer, and expect an answer: Let me speak, and answer thou me, Job 13:22. Compare this with Job 9:34,35, where he speaks to the same purport. In short, the badness of his case was at present such a damp upon him as he could not get over; otherwise he was well assured of the goodness of his cause, and doubted not but to have the comfort of it at last, when the present cloud was over. With such holy boldness may the upright come to the throne of grace, not doubting but to find mercy there.
²³ How many are mine iniquities and sins? make me to know my transgression and my sin.
²⁴ Wherefore hidest thou thy face, and holdest me for thine enemy?
²⁵ Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble?
²⁶ For thou writest bitter things against me, and makest me to possess the iniquities of my youth.
²⁷ Thou puttest my feet also in the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet.
²⁸ And he, as a rotten thing, consumeth, as a garment that is moth eaten.
Here, I. Job enquires after his sins, and begs to have them discovered to him. He looks up to God, and asks him what was the number of them (How many are my iniquities?) and what were the particulars of them: Make me to know my transgressions, Job 13:23. His friends were ready enough to tell him how numerous and how heinous they were, Job 22:5. "But, Lord," says he, "let me know them from thee; for thy judgment is according to truth, theirs is not." This may be taken either, 1. As a passionate complaint of hard usage, that he was punished for his faults and yet was not told what his faults were. Or, 2. As a prudent appeal to God from the censures of his friends. He desired that all his sins might be brought to light, as knowing they would then appear not so many, nor so mighty, as his friends suspected him to be guilty of. Or, 3. As a pious request, to the same purport with that which Elihu directed him to, Job 34:32. That which I see not, teach thou me. Note, A true penitent is willing to know the worst of himself; and we should all desire to know what our transgressions are, that we may be particular in the confession of them and on our guard against them for the future.
II. He bitterly complains of God's withdrawings from him (Job 13:24): Wherefore hidest thou thy face? This must be meant of something more than his outward afflictions; for the loss of estate, children, health, might well consist with God's love; when that was all, he blessed the name of the Lord; but his soul was also sorely vexed, and that is it which he here laments. 1. That the favours of the Almighty were suspended. God hid his face as one strange to him, displeased with him, shy and regardless of him. 2. That the terrors of the Almighty were inflicted and impressed upon him. God held him for his enemy, shot his arrows at him (Job 6:4), and set him as a mark, Job 7:20. Note, The Holy Ghost sometimes denies his favours and discovers his terrors to the best and dearest of his saints and servants in this world. This case occurs, not only in the production, but sometimes in the progress of the divine life. Evidences for heaven are eclipsed, sensible communications interrupted, dread of divine wrath impressed, and the returns of comfort, for the present, despaired of, Ps 77:7-9,88:7,15,16. These are grievous burdens to a gracious soul, that values God's loving-kindness as better than life, Pr 18:14. A wounded spirit who can bear? Job, by asking here, Why hidest thou thy face? teaches us that, when at any time we are under the sense of God's withdrawings, we are concerned to enquire into the reason of them—what is the sin for which he corrects us and what the good he designs us. Job's sufferings were typical of the sufferings of Christ, from whom not only men hid their faces (Isa 53:3), but God hid his, witness the darkness which surrounded him on the cross when he cried out, My God, my God, why hast thou forsaken me? If this were done to these green trees, what shall be done to the dry? They will for ever be forsaken.
III. He humbly pleads with God his own utter inability to stand before him (Job 13:25): "Wilt thou break a leaf, pursue the dry stubble? Lord, is it for thy honour to trample upon one that is down already, or to crush one that neither has nor pretends to any power to resist thee?" Note, We ought to have such an apprehension of the goodness and compassion of God as to believe that he will not break the bruised reed, Mt 12:20.
IV. He sadly complains of God's severe dealings with him. He owns it was for his sins that God thus contended with him, but thinks it hard,
1. That his former sins, long since committed, should now be remembered against him, and he should he reckoned with for the old scores (Job 13:26): Thou writest bitter things against me. Afflictions are bitter things. Writing them denotes deliberation and determination, written as a warrant for execution; it denotes also the continuance of his affliction, for that which is written remains, and, "Herein thou makest me to possess the iniquities of my youth," that is, "thou punishest me for them, and thereby puttest me in mind of them, and obligest me to renew my repentance for them." Note, (1.) God sometimes writes very bitter things against the best and dearest of his saints and servants, both in outward afflictions and inward disquiet; trouble in body and trouble in mind, that he may humble them, and prove them, and do them good in their latter end. (2.) That the sins of youth are often the smart of age both in respect of sorrow within (Jer 31:18,19) and suffering without, Job 20:11. Time does not wear out the guilt of sin. (3.) That when God writes bitter things against us his design therein is to make us possess our iniquities, to bring forgotten sins to mind, and so to bring us to remorse for them as to break us off from them. This is all the fruit, to take away our sin.
2. That his present mistakes and miscarriages should be so strictly taken notice of, and so severely animadverted upon (Job 13:27): "Thou puttest my feet also in the stocks, not only to afflict me and expose me to shame, not only to keep me from escaping the strokes of thy wrath, but that thou mayest critically remark all my motions and look narrowly to all my paths, to correct me for every false step, nay, for but a look awry or a word misapplied; nay, thou settest a print upon the heels of my feet, scorest down every thing I do amiss, to reckon for it; or no sooner have I trodden wrong, though ever so little, than immediately I smart for it; the punishment treads upon the very heels of the sin. Guilt, both of the oldest and of the freshest date, is put together to make up the cause of my calamity." Now, (1.) It was not true that God did thus seek advantages against him. He is not thus extreme to mark what we do amiss; if he were, there were no abiding for us, Ps 130:3. But he is so far from this that he deals not with us according to the desert, no, not of our manifest sins, which are not found by secret search, Jer 2:34. This therefore was the language of Job's melancholy; his sober thoughts never represented God thus as a hard Master. (2.) But we should keep such a strict and jealous eye as this upon ourselves and our own steps, both for the discovery of sin past and the prevention of it for the future. It is good for us all to ponder the path of our feet.
V. He finds himself wasting away apace under the heavy hand of God, Job 13:28. He (that is, man) as a rotten thing, the principle of whose putrefaction is in itself, consumes, even like a moth-eaten garment, which becomes continually worse and worse. Or, He (that is, God) like rottenness, and like a moth, consumes me. Compare this with Ho 5:12, I will be unto Ephraim as a moth, and to the house of Judah as rottenness; and see Ps 39:11. Note, Man, at the best, wears fast; but, under God's rebukes especially, he is soon gone. While there is so little soundness in the soul, no marvel there is so little soundness in the flesh, Ps 38:3.
約伯在此著手應用他在前一章所說的話；此刻我們看到的他並不如當時那樣心境平穩，因為：I. 他對朋友們十分大膽，不顧自己所處的屈辱，將自己與他們相比（Job 13:1,2）。他定罪他們的虛假、他們急於下判斷、以及他們在替神辯護的名義下的偏頗與詭詐（Job 13:4-8），並以神的審判威脅他們這樣行（Job 13:9-12），求他們閉口（Job 13:5,13,17），而轉離他們轉向神（Job 13:3）。II. 他對他的神十分大膽。1. 在某些表達中，他的信心十分勇敢，但這勇敢並不過分，反倒蒙悅納（Job 13:15,16,18）。然而，2. 在別的表達中，他的激憤在向神申訴自己所處的悲慘境況時，未免過於放膽（Job 13:14,19 等），抱怨自己所陷的混亂（Job 13:20-22），以及他為找出那惹動神如此擊打他的罪而陷入的迷惘，總之抱怨神對他的作為過於嚴苛（Job 13:23-28）。