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Poor Job's wound's were yet bleeding, his sore still runs and ceases not, but none of his friends bring him any oil, any balm; Zophar, the third, pours into them as much vinegar as the two former had done. I. He exhibits a very high charge against Job, as proud and false in justifying himself, Job 11:1-4. II. He appeals to God for his conviction, and begs that God would take him to task (Job 11:5) and that Job might be made sensible, 1. Of God's unerring wisdom and his inviolable justice, Job 11:6. 2. Of his unsearchable perfections, Job 11:7-9. 3. Of his incontestable sovereignty and uncontrollable power, Job 11:10. 4. Of the cognizance he takes of the children of men, Job 11:11,12. III. He assures him that, upon his repentance and reformation (Job 11:13,14), God would restore him to his former prosperity and safety (Job 11:15-19); but that, if he were wicked it was in vain to expect it, Job 11:20.
1-20
The Address of Zophar (1520 BC)
约伯记第十一章
琐法的发言（主前1520年）
¹ 拿玛人琐法回答说：
² 这许多的言语岂不该回答吗？多嘴多舌的人岂可称为义吗？
³ 你夸大的话岂能使人不作声吗？你嘲笑的时候，岂没有人叫你羞愧吗？
⁴ 你曾说：我的道理纯全，我在你眼前洁净。
⁵ 惟愿神说话，愿他开口攻击你；
⁶ 并将智慧的奥秘指示你——因为他的智慧有诸般的一面！所以当知道：神追讨你，比你罪孽该得的还少。
看见连智慧良善的人，有时也因辩论激烈而被激动失去节制，实在令人伤痛——琐法在此便是一例。以利法开始时先用了一个极谦逊的开场白（伯 4:2）；比勒达稍为强硬（伯 8:2）；琐法却毫不留情地扑向约伯，对他说了极其粗鲁的话：「多嘴多舌的人岂可称为义吗？你夸大的话岂能使人不作声吗？」 这样能安慰约伯吗？既不能安慰他，也不能说服他。这岂是一位为神和他的公义作辩护之人当有的样式呢？「天上的胸怀岂能怀这样的怒气？」 那进入争辩的人，必觉得控制自己的脾气是极难的事。所有的智慧、谨慎、决心都嫌不足，难以防止他们爆发出像琐法在此所犯的这样失体统的言行。
一、琐法把约伯说成他所不是的样子（伯 11:2-3）
琐法要人以为约伯的谈论是闲懒不当的，又以为他喜欢听自己说话；他给约伯戴上「说谎者」的帽子，又称他为*「嘲弄者」*；这一切都是为要使人觉得责罚他是公正之举。那有意与弟兄相争、要凶恶地攻击他们的人，必觉得有必要把他们和他们的言行涂上最黑的颜色，不论是非，总要使他们可憎。我们已经读过并思想了前几章中约伯的言论，发现其中充满了通达的话，且切中要害——他的原则是正确的，他的推理是有力的，他的许多话极其沉重、值得重视，至于其中所有发热与激情之处，只要有一点宽厚与爱心便可宽容忽略；然而琐法在此却恶意地这样描绘他——
1. 把他当作一个从不思想自己所说的话、只凭口而出、只为制造喧嚣的人。 琐法说：「这许多的言语岂不该回答吗？」 诚然，有时实在不必回答——缄默或许是对不当之言最好的驳斥，并使它受最大的轻视（箴 26:4）。但若要回答，就当让理智与恩惠来回答，不是让骄傲与血气来回答。「多嘴多舌的人」（旁注作「嘴唇之人」，即全是舌头，「只是声音而已」）「岂可称为义吗？」——难道可以因他的多言就算他为义，仿佛他若不受责备便是被称义吗？断乎不可，因为「多言多语难免有过」（箴 10:19）。难道可以因多言称义吗？难道许多话可以当作有效的辩词吗？难道他可以凭言语的华美得胜吗？断乎不可，他在神或智慧人面前必不「因话多」*蒙悦纳（太 6:7）。
2. 把他当作一个不顾良心说话的人——说谎者，又妄想以谎言的厚颜使对手沉默。 「你夸大的话岂能使人不作声吗？」；又是一个嘲弄者，戏弄一切世人，又善于给任何事涂上虚假的颜色，并以为可以欺哄一切与他交谈的人而不以为耻：「你嘲弄的时候，岂没有人叫你羞愧吗？」 难道此时不当发言，以遏制这样汹涌的潮流吗？约伯并非癫狂，他所说的是真理与清醒的话（徒 26:25），却如此被人曲解。以利法和比勒达已经回答了他，已经尽力使他羞愧；所以琐法这样凶猛地攻击一个已饱受困扰的人，并非宽厚的表现。这里是三人对一人。
二、琐法控告约伯说了他未曾说过的话（伯 11:4）
「你曾说：我的道理纯全。」 纵然他真这样说过，又如何呢？约伯在信仰上确是纯正，在判断上确是正统，论到神的话比他的朋友更好。纵然他措辞偶有不慎，也不能因此就断定他的道理不正。但琐法进一步控告他说：「我在你眼前洁净。」 约伯从未这样说过。他的确说过*「你知道我不是恶人」（伯 10:7）；但他也说过「我犯了罪」（伯 7:20）*，从未自称无罪之完全。他的确坚持自己不是他们所控告的假冒为善者；但要从此推断他不肯认自己为罪人，便是不公正的影射。我们当尽量以最善的意思解释弟兄的言行；但争辩的人往往受试探，要以最恶的意思去解释。
三、琐法诉诸于神，愿神显现攻击约伯
他十分确信约伯错了，便以为非得神立即显现来压制并定他的罪不可。我们常常过于轻易地，以极大的把握将神卷入我们的争端中，并断言：神若发言，必站在我们这一边，必为我们说话——正如琐法在此所说：「惟愿神说话！」 因他必*「开口攻击你」；然而当神真发言时，他却是开口为约伯、攻击那三位朋友（伯 42:7）。我们诚然当将一切争端交托给神的判断，因他的判断必「按真理」*；但那些最急于诉诸这判断、并预断其不利于对手的人，未必常在正路上。琐法既对说服约伯本人绝望，便愿神亲自使他明白两件事——这两件事是我们每个人当留心思想的，也是在一切苦难中当甘心承认的：
1. 神旨意的无可测度。 琐法不能自称明白这些事，但他愿神亲自向约伯显明神圣智慧的奥秘，使他确知*「它们至少比表面所见的多一倍」（伯 11:6直译）。请留意： 〔1〕神的智慧中有奥秘——是「国度的隐秘」。神的道路在海中，他的脚踪在水中（诗 77:19）。云彩和幽暗在他的四围（诗 97:2）。他有我们不能测透、也不可窥探的「治国之理」。 〔2〕我们所知的，比我们所不知的，简直微不足道。隐藏的比显明的多过一倍（弗 3:9）。 〔3〕当我们专心敬拜那些我们不能穷尽的属神旨意之深时，我们的心便能大大在神的责打下得着平静。 〔4〕有人这样解释：神所知道我们身上的恶，比我们自己知道的多得多。当神使大卫看见并感觉罪时，他说「你在隐密处必使我得智慧」（诗 51:6）*。
2. 神作为的无可指摘的公正。 「所以当知道：无论你所受的责罚何等严厉，神追讨你的，比你罪孽该得的还少」——或如有人所译：「他免了你一部分的罪债，没有按你罪孽的完全工价待你。」 请留意： 〔1〕当本分的债不还之时，追讨刑罚的债便是公义。 〔2〕无论我们在今生受何刑罚，我们当承认那比我们罪孽所该得的还少；所以与其抱怨我们的苦难，不如为我们不在地狱里而感恩（哀 3:39；诗 103:10）。
⁷ 你考察就能测透神吗？你岂能尽情测透全能者吗？
⁸ 他的智慧高于天，你还能作什么？深于阴间，你还能知道什么？
⁹ 其量比地长，比海宽。
¹⁰ 他若经过，将人拘禁，招人受审，谁能阻挡他呢？
¹¹ 他知道虚妄的人；他也看出罪孽，岂不留意吗？
¹² 虚妄的人却想要智慧，尽管人本如野驴的驹子被生下来。
琐法在此论到神，所说的是极好的话——论及神的伟大与荣耀，也论及人的虚空与愚妄。这两样若一同比较、细细思想，必大大影响我们顺服神护理一切所行的。
四、要看神是怎样的神，并当敬拜他
1. 他是无法测度的存有，无限而充满万有者——他的本性与完全，我们这有限的悟性决不能形成任何充分的观念；他的旨意与作为，我们也不能因此（除非极大胆）妄加判断。我们既对神的性情所知甚少，便不配作他护理的判断者；当我们批评他所行的，我们便是论及自己所不明白的事。我们不能测透神，又怎敢非难他呢？琐法在此表明： 〔1〕神的本性无限地超越我们悟性的容量：「你考察就能测透神吗？你岂能尽情测透全能者吗？」（伯 11:7-8）。你——这可怜、软弱、目光短浅的受造者，这地上的虫，不过是昨日才有的（伯 8:9）？你纵然极其渴慕寻求他，极其殷勤要测透他，又岂敢尝试这考察，又岂能指望成功？我们可以*「寻求神」（徒 17:27），但不能在他所乐意隐藏的事上测透他；我们可以认识他，却不能完全认识他；我们可以知道他「是」，却不能知道他「是怎样」。眼能看见海洋，却看不见海洋之外。我们可以藉着谦卑、殷勤、有信心的寻求，对神知道一些，却不能尽情测透他；我们可以知道，却不能完全知道神是怎样的，也不能「从始至终」（传 3:11）查明他的作为。请留意：神是不可测度的。他永远的年代不能数算，他广大无边的空间不能量度，他智慧的深渊不能测度，他权能的境界不能限制，他荣耀的明光永不能描述，他良善的宝藏不能计算。这是我们当常常以谦卑谨慎的心论到神的好理由——不向他指手画脚，也不与他争执；也是我们当为他所启示的而感恩的好理由，并当渴望到那「我们必见他真体」（约壹 3:2）的地方。 〔2〕他无限地超越整个受造界的界限：「其量比地长，比海宽」（伯 11:9）；「高于天……深于阴间」（伯 11:8）——其中许多部分至今未被发现，古时未发现的更多。要测透神的本性，完全在我们所能及的范围之外。「这样的知识奇妙，是我不能测的」（诗 139:6）。我们不能测度神所设计，也不能查明他行事的原因。他的判断是极深的深渊（诗 36:6）。保罗将这样不可量度的尺度归给神的爱，正如琐法在此归给神的智慧，却又劝我们要去认识（弗 3:18-19）：「使你们能以明白基督的爱是何等长阔高深。」*
2. 神是至高的主（伯 11:10）。 「他若经过，将人拘禁，招人受审，谁能阻挡他呢？」——他若以死剪除（旁注：「他若改变」——因为死就是一种改变；他若改变列国、改变家庭、改变我们事务的现状）；他若*「拘禁」在监里，或在苦难的网罗中（诗 66:11）；他若抓住任何受造之物如同猎人抓取猎物（帕特里克主教如此解），谁能强迫他归还？或他若「招聚」，如招聚稗子留待火焚（太 13:30），或「他若招聚归己，收回人的气息」（伯 34:14），那时「谁能阻挡他呢？」* 谁能拦阻判决，谁能抵挡执行？谁能辖制他的权能，谁能审问他的智慧与公义？那位从无中造出万有的，若以为当把万有归于无有，或归回太初的混沌；那位起初分别光暗、旱地与海洋的，若以为当把它们再聚拢起来；那位造作者若要拆毁，「谁能转回他呢？」——谁能改变他的心意，谁能阻止他的手，谁能阻挠或控告他所行的？
3. 神是世人的严格而公正的鉴察者（伯 11:11）。 「他知道虚妄的人。」 我们对他所知甚少，他却对我们了如指掌；「他也看出罪孽」——不是为赞同（哈 1:13），而是为追讨。 〔1〕他鉴察虚妄的人。人人都是如此——「人到自己最安稳的时候，全是虚空」（诗 39:5直译）；他在对待他们时也顾及这一点。他知道虚妄人的谋算与盼望，并能击打使之失败；他知道他们愚妄幻想的发动——他坐在天上向他们发笑（诗 2:4）。他注意到人的虚妄（有人解作：他们的小罪），他们虚妄的心思与言语，以及在善事上的不坚定。 〔2〕他鉴察恶人。「他也看出明显的罪孽」——即使暗中行的、巧妙掩饰伪装的，也都如此。恶人的一切恶在神无所不见的眼目面前都是赤露敞开的（来 4:13）：「岂不留意吗？」 他必留意，必定算账，虽然一时似乎缄默。
五、要看人是怎样的人，并当自卑（伯 11:12）
神看见这虚妄的人——他*「想要作智慧人」，想要被人看作智慧人*，「尽管他生下来如同野驴的驹子」——如此昏迷愚顽，无可教化，无可驯服。请看人是怎样的：
1. 他是虚空的受造者——「空」。 原文如此。神造他原是丰满的，他却倒空了自己，使自己贫穷；如今他成了*「拉加」*（太 5:22）——里面什么都没有的受造者。
2. 他是愚顽的受造者，已成了「如将要灭亡的畜类」（诗 49:20，73:22）*——一个痴人，生来如驴，最愚钝的牲畜，驴驹子，尚未受任何服事之训练。* 他若要成为有用的人，全靠基督的恩典——基督曾在凯旋之日骑着驴驹子服事了自己（可 11:2-7）。
3. 他是任性不能管辖的受造者。 驴驹子或可驯服成为有用，但野驴的驹子永不肯被驯服，也不理会赶驴者的喝声（伯 39:5-7）。人以为自己像野驴的驹子那样自由、是自己的主人；「惯于旷野」（耶 2:24），急于满足自己的食欲与情欲。
4. 然而他又是骄傲、自以为是的受造者。 他*「想要作智慧人」*，想要被人看作智慧人，以智慧的尊荣自夸，却不肯顺服智慧之律法。他想要作智慧人——即他伸手抓取被禁止的智慧，正如他的始祖一样，妄图超越所启示的，便为分别善恶树失了生命树。这样的受造者，岂配与神相争，岂配召他来交账？我们若更认识神和自己，便必更懂得当如何待神。
¹³ 你若心里预备好，向主伸出你的手来；
¹⁴ 若你手中有罪孽，就当远远除掉，不容不义住在你帐棚之中；
¹⁵ 那时你必坦然无惧地仰起脸来；你也必坚固，毫不惧怕；
¹⁶ 因为你必忘记自己的苦难，就是记念它，也如水已流去那样；
¹⁷ 你在世的日子，要比正午更明；虽有黑暗，仍如早晨发出光辉；
¹⁸ 你必因有指望而安然无惧；你必挖掘护壕，安然躺卧安息；
¹⁹ 你躺下，无人惊吓你；许多人要以恩情求你。
²⁰ 恶人的眼目必要失败；他们无路可逃，他们的指望就是绝望。
琐法与其他两位一样，在此鼓励约伯：只要他肯改换心志，便可盼望更好的时光。
六、琐法给他良善的劝戒（伯 11:13-14）
正如以利法所行的（伯 5:8），又如比勒达所行的（伯 8:5）。他要约伯悔改归向神。请观察归回的步骤：
1. 他必须向内看，使心改变，使树变好。 他必须*「预备他的心」*；归正与改革之工必须从这里开始。那从神面前游荡了的心必须被领回；那被罪玷污、陷入混乱的心必须得洁净、重新理顺；那摇摆不定的心必须被坚定稳固——原文正是此意。当心定意、决意将寻求神当作正经事、并要贯彻到底之时，那心才算预备好了。
2. 他必须向上看，向神伸出双手——即要奋力抓住神，要恳切、迫切地祷告，「竭力祷告」，并怀着期待从神那里得怜悯与恩惠。*「向主伸手」*意即将自己献给主，与他立约（代下 30:8）。约伯必须如此行，且为如此行，必须先预备他的心。约伯已经祷告了，但琐法要他改换方式祷告——不是作为上诉者，而是作为恳求者与谦卑的求恩者。
3. 他必须改正自己行径中不当的事，否则他的祷告必不生效（伯 11:14）。 「你手中若有罪孽」（即你若仍活在什么罪中），「就当远远除掉」——以憎恶和圣洁的恨恶弃绝它，决意不再返回，再不与它相干（结 18:31；何 14:9；赛 30:22）。若手中有什么罪中所得的财物——欺诈或欺压所得的——就当归还（如撒该，路 19:8），「不为自己留下」（赛 33:15直译）*。罪的债若未偿，罪中之物若未归还，罪债便未得除。
4. 他也当竭力改革他的家。 「不容不义住在你帐棚之中」——不容你的家窝藏任何恶人、任何恶行、或任何以恶得来的财物。他怀疑约伯家中众多仆从治理不善，人多则恶人多，家的倾覆便是家中恶事的刑罚；所以若要盼望神归回，他必须改正其中的错。虽然不义可能进入他的帐棚，却不可容它居住其中（诗 101:3-8等）。
七、琐法向他保证：若听此劝戒必得安慰（伯 11:15-20）
他若悔改改革，必毫无疑问地得着安稳与幸福，一切都要好转。或许琐法暗示：除非神快快这样改变他的境遇，他和他的朋友便要更确信他是假冒为善、向神行事诡诈的人。然而这里传达了一个伟大的真理——「公义的果效必是平安，公义的效验必是平静安稳，直到永远」（赛 32:17）。凡真心归向神的人，可以盼望：
1. 向神存圣洁的坦然无惧。 「那时你必仰起脸来，毫无斑点」——你可以坦然来到施恩座前，不再有如伯 9:34所表达的那种恐惧惊惶。我们的心若不因假冒为善和不肯悔改而责备我们，我们在亲近神和向神期待的事上便有坦然无惧的心（约壹 3:21）。我们若在受膏者的面上蒙悦纳，我们那曾下垂的脸便可昂起；那曾被玷污的脸，既被基督的血洗净，便可无斑点地昂起。我们*「心中天良的亏赦洒净」之后，便可「存着充足的信心来到神面前」（来 10:22）*。也有人将此解作他在人面前名声的恢复（诗 37:6）：我们若与神和好，便可欢然面对朋友。
2. 里面存圣洁的平静。 「你也必坚固，毫不惧怕」——不*「怕凶恶的信息」（诗 112:7）*，心志坚定。约伯如今满了混乱（伯 10:15），因他视神为仇敌，与他相争；但琐法向他保证：他若自卑顺服，他的心志必重新平静，必脱离他对神那些可怕的意念——正是这些意念使他如此激动。我们越少被惊吓，便越坚定，也就越适合服事，也越适合受苦。
3. 回想过去的苦难时感到安慰（伯 11:16）。 「你必忘记自己的苦难」——如同母亲忘了产难之痛，因生子之喜乐（约 16:21）；你必全然脱离它在你心上的印象；「就是记念它，也如水已流去」——如水从器皿中倒出，不像别的液体留下滋味或痕迹。你现今苦难的伤口必全然痊愈，不但不留疤痕，也不留余痛。约伯曾设法忘记他的抱怨（伯 9:27），却发现自己不能；他的心*「仍记念苦艾和苦胆」（耶 9:15直译意译）；但琐法在此指他一条忘记之路——让他凭信心和祷告把自己的忧愁和挂虑带到神面前，交托给他，他必忘记它们。罪重之处，苦轻。我们若留心记念自己的罪，便在比较之下忘记我们的苦难，更何况我们若得着了封印的赦免和确定的平安。罪得赦免的人，「不再说：我病了」，而是忘了他的病（赛 33:24）*。
4. 对未来平安有可喜的盼望。 琐法在此以此回应约伯所发的许多绝望之言，以为今生再见好日子是徒然的：「不，你可以」（琐法说），还可以再有好夜晚。他所给他盼望的福分改变是何等可羡： 〔1〕他如今的光虽被遮蔽，却必再发光，且比从前更明亮（伯 11:17）——他的夕阳要胜过他的正午，他的黄昏要如清晨一样晴朗，无论在尊荣与喜乐上都是如此——他的光要*「从幽暗中照出」（赛 58:10），他太阳从中破云而出的那厚重乌云，要成为其光辉的衬托——他的光甚至要在老年时仍照耀，那些幽暗的日子要成为他的好日子。请留意：凡真心归向神的，便开始「发光如星」；他的道路如同「黎明的光，越照越明」（箴 4:18）；他日子的终结必是其全盛之时；他在世上的黄昏，便是他为更好之处的清晨。 〔2〕他如今虽常在恐惧惊惶之中，却必活在圣洁的安稳中，并必不断觉自己安全无虑（伯 11:18）：「你必因有指望而安然无惧。」* 请留意：凡藉着恩典对神和天堂有美好盼望的人，必确知安全，并有理由坦然无惧，无论他们在世上经过的时日何等艰难。「行事正直的，必安然行走」（箴 10:9），因为虽然路上有祸患危险，却有盼望——至终一切都要好转。盼望是*「灵魂的锚」（来 6:19）。「你必挖掘护壕」——即「你必如在营寨中的军队一样安全。」* 顺服神治理的人，必被收纳在他的保护之下，那时便日夜安全。 ① 白日，当他们出外经营：「你必安然挖掘，你和你仆人为你挖掘」，不再受劫掠者的攻击——从前劫掠者曾袭击你犁地的仆人（伯 1:14-15）。所应许的兴旺并非叫他闲懒度日，而是叫他有自己的职分并从事其中；当他专心于事业之时，必在神的保护之下。你必安然挖掘，不是安然劫掠，安然放纵。本分之路便是安全之路。 ② 夜里，当他们在家里安息：「你必安然躺卧安息」（且*「劳碌之人的睡眠是甜的」），无视黑暗中的危险。白日的云柱在夜间必成为火柱：「你必躺卧」（伯 11:19）——不被迫流荡无枕首之地，也不被迫守望熬夜以防袭击；而是到了就寝之时便就寝，不但无人伤害你，也无人使你害怕，甚至连警报也不响。请留意：得享安静的夜晚和不受扰乱的睡眠，是大怜悯——听见战争喧嚣的人这样说。要得安静，就要寻求神，常在他的爱中。凡「以神为他的安息之处」（诗 91:9）归回神的人，没有什么能使他们害怕。 〔3〕他如今虽被人轻看，却必被人尊敬：「许多人要以恩情求你」，并以结交你的友谊为他们的利益。智慧显著或被人看为如此的人、极富或有权势的人，常有人向他们求告。琐法深知约伯为人，预知无论现今的退潮何等低，潮流一转，必再涨到从前的高度；他必再作祖国的宠儿。那正当地向神求告的人，或可见那日——别人也要向他们求告，如愚拙的童女向聪明的（太 25:8）：「请分点油给我们。」*
八、结语：恶人的结局（伯 11:20）
「恶人的眼目必要失败。」 似乎琐法疑心约伯不肯听他的劝戒，便在此告诉他若不听从的结局——把生死都摆在他面前。请看那些执意行恶、不肯悔改的人将有何结局：
1. 他们必得不着他们所自夸盼望的今生与来世之福。 失望必成为他们的判决、他们的羞愧、他们永远的折磨。他们的眼目要因盼望那永不临到的事而衰败。「恶人一死，他的指望便灭绝」（箴 11:7）。「他们的指望如气（旁注作「如一口气」）」——已消散而去，无可挽回。或说他们的指望要如人死时断气那样灭绝而死；正当他们最需要它、正期待它成就之时，它却弃他们而去；它要消逝，留他们在全然混乱之中。
2. 他们必不能逃脱他们有时所惧怕的灾祸。 「他们无路可逃」——他们不能逃脱所判下的刑罚之执行，既不能以胆大胜过它，也不能以脚快逃离它。那些不肯逃向神的人，必发现想从他逃遁是徒然的。
英文原文
The Address of Zophar (1520 BC)
¹ Then answered Zophar the Naamathite, and said,
² Should not the multitude of words be answered? and should a man full of talk be justified?
³ Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed?
⁴ For thou hast said, My doctrine is pure, and I am clean in thine eyes.
⁵ But oh that God would speak, and open his lips against thee;
⁶ And that he would show thee the secrets of wisdom, that they are double to that which is! Know therefore that God exacteth of thee less than thine iniquity deserveth.
It is sad to see what intemperate passions even wise and good men are sometimes betrayed into by the heat of disputation, of which Zophar here is an instance. Eliphaz began with a very modest preface, Job 4:2. Bildad was a little more rough upon Job, Job 8:2. But Zophar falls upon him without mercy, and gives him very bad language: Should a man full of talk be justified? And should thy lies make men hold their peace? Is this the way to comfort Job? No, nor to convince him neither. Does this become one that appears as an advocate for God and his justice? Tantæne animis coelestibus iræ?—In heavenly breasts can such resentment dwell? Those that engage in controversy will find it very hard to keep their temper. All the wisdom, caution, and resolution they have will be little enough to prevent their breaking out into such indecencies as we here find Zophar guilty of.
I. He represents Job otherwise than what he was, Job 11:2,3. He would have him thought idle and impertinent in his discourse, and one that loved to hear himself talk; he gives him the lie, and calls him a mocker; and all this that it might be looked upon as a piece of justice to chastise him. Those that have a mind to fall out with their brethren, and to fall foul upon them, find it necessary to put the worst colours they can upon them and their performances, and, right or wrong, to make them odious. We have read and considered Job's discourses in the foregoing chapters, and have found them full of good sense and much to the purpose, that his principles are right, his reasonings strong, many of his expressions weighty and very considerable, and that what there is in them of heat and passion a little candour and charity will excuse and overlook; and yet Zophar here invidiously represents him, 1. As a man that never considered what he said, but uttered what came uppermost, only to make a noise with the multitude of words, hoping by that means to carry his cause and run down his reprovers: Should not the multitude of words be answered? Truly, sometimes it is no great matter whether it be or no; silence perhaps is the best confutation of impertinence and puts the greatest contempt upon it. Answer not a fool according to his folly. But, if it be answered, let reason and grace have the answering of it, not pride and passion. Should a man full of talk (margin, a man of lips, that is all tongue, vox et præterea nihil—mere voice) be justified? Should he be justified in his loquacity, as in effect he is if he be not reproved for it? No, for in the multitude of words there wanteth not sin. Should he be justified by it? Shall many words pass for valid pleas? Shall he carry the day with the flourishes of language? No, he shall not be accepted with God, or any wise men, for his much speaking, Mt 6:7. 2. As a man that made no conscience of what he said—a liar, and one that hoped by the impudence of lies to silence his adversaries (should thy lies make men hold their peace?)—a mocker, one that bantered all mankind, and knew how to put false colours upon any thing, and was not ashamed to impose upon every one that talked with him: When thou mockest shall no man make thee ashamed? Is it not time to speak, to stem such a violent tide as this? Job was not mad, but spoke the words of truth and soberness, and yet was thus misrepresented. Eliphaz and Bildad had answered him, and said what they could to make him ashamed; it was therefore no instance of Zophar's generosity to set upon a man so violently who was already thus harassed. Here were three matched against one.
II. He charges Job with saying that which he had not said (Job 11:4): Thou hast said, My doctrine is pure. And what if he had said so? It was true that Job was sound in the faith, and orthodox in his judgment, and spoke better of God than his friends did. If he had expressed himself unwarily, yet it did not therefore follow but that his doctrine was true. But he charges him with saying, I am clean in thy eyes. Job had not said so: he had indeed said, Thou knowest that I am not wicked (Job 10:7); but he had also said, I have sinned, and never pretended to a spotless perfection. He had indeed maintained that he was not a hypocrite as they charged him; but to infer thence that he would not own himself a sinner was an unfair insinuation. We ought to put the best construction on the words and actions of our brethren that they will bear; but contenders are tempted to put the worst.
III. He appeals to God, and wishes him to appear against Job. So very confident is he that Job is in the wrong that nothing will serve him but that God must immediately appear to silence and condemn him. We are commonly ready with too much assurance to interest God in our quarrels, and to conclude that, if he would but speak, he would take our part and speak for us, as Zophar here: O that God would speak! for he would certainly open his lips against thee; whereas, when God did speak, he opened his lips for Job against his three friends. We ought indeed to leave all controversies to be determined by the judgment of God, which we are sure is according to truth; but those are not always in the right who are most forward to appeal to that judgment and prejudge it against their antagonists. Zophar despairs to convince Job himself, and therefore desires God would convince him of two things which it is good for every one of us duly to consider, and under all our afflictions cheerfully to confess:—
1. The unsearchable depth of God's counsels. Zophar cannot pretend to do it, but he desires that God himself would show Job so much of the secrets of the divine wisdom as might convince him that they are at least double to that which is, Job 11:6. Note, (1.) There are secrets in the divine wisdom, arcana imperii—state-secrets. God's way is in the sea. Clouds and darkness are round about him. He has reasons of state which we cannot fathom and must not pry into. (2.) What we know of God is nothing to what we cannot know. What is hidden is more than double to what appears, Eph 3:9. (3.) By employing ourselves in adoring the depth of those divine counsels of which we cannot find the bottom we shall very much tranquilize our minds under the afflicting hand of God. (4.) God knows a great deal more evil of us than we do of ourselves; so some understand it. When God gave David a sight and sense of sin he said that he had in the hidden part made him to know wisdom, Ps 51:6.
2. The unexceptionable justice of his proceedings. "Know therefore that, how sore soever the correction is that thou art under, God exacteth of thee less than thy iniquity deserves," or (as some read it), "he remits thee part of thy iniquity, and does not deal with thee according to the full demerit of it." Note, (1.) When the debt of duty is not paid it is justice to insist upon the debt of punishment. (2.) Whatever punishment is inflicted upon us in this world we must own that it is less than our iniquities deserve, and therefore, instead of complaining of our troubles, we must be thankful that we are out of hell, La 3:39, Ps 103:10.
⁷ Canst thou by searching find out God? canst thou find out the Almighty unto perfection?
⁸ It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?
⁹ The measure thereof is longer than the earth, and broader than the sea.
¹⁰ If he cut off, and shut up, or gather together, then who can hinder him?
¹¹ For he knoweth vain men: he seeth wickedness also; will he not then consider it?
¹² For vain man would be wise, though man be born like a wild ass's colt.
Zophar here speaks very good things concerning God and his greatness and glory, concerning man and his vanity and folly: these two compared together, and duly considered, will have a powerful influence upon our submission to all the dispensations of the divine Providence.
I. See here what God is, and let him be adored.
1. He is an incomprehensible Being, infinite and immense, whose nature and perfections our finite understandings cannot possibly form any adequate conceptions of, and whose counsels and actings we cannot therefore, without the greatest presumption, pass a judgment upon. We that are so little acquainted with the divine nature are incompetent judges of the divine providence; and, when we censure the dispensations of it, we talk of things that we do not understand. We cannot find out God; how dare we then find fault with him? Zophar here shows, (1.) That God's nature infinitely exceeds the capacities of our understandings: "Canst thou find out God, find him out to perfection? No, What canst thou do? What canst thou know?" Job 11:7,8. Thou, a poor, weak, short-sighted creature, a worm of the earth, that art but of yesterday? Thou, though ever so inquisitive after him, ever so desirous and industrious to find him out, yet darest thou attempt the search, or canst thou hope to speed in it? We may, by searching find God (Ac 17:27), but we cannot find him out in any thing he is pleased to conceal; we may apprehend him, but we cannot comprehend him; we may know that he is, but cannot know what he is. The eye can see the ocean but not see over it. We may, by a humble, diligent, and believing search, find out something of God, but cannot find him out to perfection; we may know, but cannot know fully, what God is, nor find out his work from the beginning to the end, Ec 3:11. Note, God is unsearchable. The ages of his eternity cannot be numbered, nor the spaces of his immensity measured; the depths of his wisdom cannot be fathomed, nor the reaches of his power bounded; the brightness of his glory can never be described, nor the treasures of his goodness reckoned up. This is a good reason why we should always speak of God with humility and caution and never prescribe to him nor quarrel with him, why we should be thankful for what he has revealed of himself and long to be where we shall see him as he is, 1Co 13:9,10. (2.) That it infinitely exceeds the limits of the whole creation: It is higher than heaven (so some read it), deeper than hell, the great abyss, longer than the earth, and broader than the sea, many parts of which are to this day undiscovered, and more were then. It is quite out of our reach to comprehend God's nature. Such knowledge is too wonderful for us, Ps 139:6. We cannot fathom God's designs, nor find out the reasons of his proceedings. His judgments are a great deep. Paul attributes such immeasurable dimensions to the divine love as Zophar here attributes to the divine wisdom, and yet recommends it to our acquaintance. Eph 3:18,19, That you may know the breadth, and length, and depth, and height, of the love of Christ.
2. God is a sovereign Lord (Job 11:10): If he cut off by death (margin, If he make a change, for death is a change; if he make a change in nations, in families, in the posture of our affairs),—if he shut up in prison, or in the net of affliction (Ps 66:11),—if he seize any creature as a hunter his prey, he will gather it (so bishop Patrick) and who shall force him to restore? or if he gather together, as tares for the fire, or if he gather to himself man's spirit and breath (Job 34:14), then who can hinder him? Who can either arrest the sentence or oppose the execution? Who can control his power or arraign his wisdom and justice? If he that made all out of nothing think fit to reduce all to nothing, or to their first chaos again,—if he that separated between light and darkness, dry land and sea, at first, please to gather them together again,—if he that made unmakes, who can turn him away, alter his mind or stay his hand, impede or impeach his proceedings?
3. God is a strict and just observer of the children of men (Job 11:11): He knows vain men. We know little of him, but he knows us perfectly: He sees wickedness also, not to approve it (Hab 1:13), but to animadvert upon it. (1.) He observes vain men. Such all are (every man, at his best estate, is altogether vanity), and he considers it in his dealings with them. He knows what the projects and hopes of vain men are, and can blast and defeat them, the workings of their foolish fancies; he sits in heaven, and laughs at them. He takes knowledge of the vanity of men (that is, their little sins; so some) their vain thoughts and vain words, and unsteadiness in that which is good. (2.) He observes bad men: He sees gross wickedness also, though committed ever so secretly and ever so artfully palliated and disguised. All the wickedness of the wicked is naked and open before the all-seeing eye of God: Will he not then consider it? Yes, certainly he will, and will reckon for it, though for a time he seem to keep silence.
II. See here what man is, and let him be humbled, Job 11:12. God sees this concerning vain man that he would be wise, would be thought so, though he is born like a wild ass's colt, so sottish and foolish, unteachable and untameable. See what man is. 1. He is a vain creature—empty; so the word is. God made him full, but he emptied himself, impoverished himself, and now he is raca, a creature that has nothing in him. 2. He is a foolish creature, has become like the beasts that perish (Ps 49:20,73:22), an idiot, born like an ass, the most stupid animal, an ass's colt, not yet brought to any service. If ever he come to be good for any thing, it is owing to the grace of Christ, who once, in the day of his triumph, served himself by an ass's colt. 3. He is a wilful ungovernable creature. An ass's colt may be made good for something, but the wild ass's colt will never be reclaimed, nor regards the crying of the driver. See Job 39:5-7. Man thinks himself as much at liberty, and his own master, as the wild ass's colt does, that is used to the wilderness (Jer 2:24), eager to gratify his own appetites and passions. 4. Yet he is a proud creature and self-conceited. He would be wise, would he thought so, values himself upon the honour of wisdom, though he will not submit to the laws of wisdom. He would be wise, that is, he reaches after forbidden wisdom, and, like his first parents, aiming to be wise above what is written, loses the tree of life for the tree of knowledge. Now is such a creature as this fit to contend with God or call him to an account? Did we but better know God and ourselves, we should better know how to conduct ourselves towards God.
¹³ If thou prepare thine heart, and stretch out thine hands toward him;
¹⁴ If iniquity be in thine hand, put it far away, and let not wickedness dwell in thy tabernacles.
¹⁵ For then shalt thou lift up thy face without spot; yea, thou shalt be stedfast, and shalt not fear:
¹⁶ Because thou shalt forget thy misery, and remember it as waters that pass away:
¹⁷ And thine age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning.
¹⁸ And thou shalt be secure, because there is hope; yea, thou shalt dig about thee, and thou shalt take thy rest in safety.
¹⁹ Also thou shalt lie down, and none shall make thee afraid; yea, many shall make suit unto thee.
²⁰ But the eyes of the wicked shall fail, and they shall not escape, and their hope shall be as the giving up of the ghost.
Zophar, as the other two, here encourages Job to hope for better times if he would but come to a better temper.
I. He gives him good counsel (Job 11:13,14), as Eliphaz did (Job 5:8), and Bildad, Job 8:5. He would have him repent and return to God. Observe the steps of that return. 1. He must look within, and get his mind changed and the tree made good. He must prepare his heart; there the work of conversion and reformation must begin. The heart that wandered from God must be reduced—that was defiled with sin and put into disorder must be cleansed and put in order again—that was wavering and unfixed must be settled and established; so the word here signifies. The heart is then prepared to seek God when it is determined and fully resolved to make a business of it and to go through with it. 2. He must look up, and stretch out his hands towards God, that is, must stir up himself to take hold on God, must pray to him with earnestness and importunity, striving in prayer, and with expectation to receive mercy and grace from him. To give the hand to the Lord signifies to yield ourselves to him and to covenant with him, 2Ch 30:8. This Job must do, and, for the doing of it, must prepare his heart. Job had prayed, but Zophar would have him to pray in a better manner, not as an appellant, but as a petitioner and humble suppliant. 3. He must amend what was amiss in his own conversation, else his prayers would be ineffectual (Job 11:14): "If iniquity be in thy hand (that is, if there be any sin which thou dost yet live in the practice of) put it far away, forsake it with detestation and a holy indignation, stedfastly resolving not to return to it, nor ever to have any thing more to do with it. Eze 18:31, Ho 14:9, Isa 30:22. If any of the gains of iniquity, any goods gotten by fraud or oppression, be in thy hand, make restitution thereof" (as Zaccheus, Lu 19:8), "and shake thy hands from holding them," Isa 33:15. The guilt of sin is not removed if the gain of sin be not restored. 4. He must do his utmost to reform his family too: "Let not wickedness dwell in thy tabernacles; let not thy house harbour or shelter any wicked persons, any wicked practices, or any wealth gotten by wickedness." He suspected that Job's great household had been ill-governed, and that, where there were many, there were many wicked, and the ruin of his family was the punishment of the wickedness of it; and therefore, if he expected God should return to him, he must reform what was amiss there, and, though wickedness might come into his tabernacles, he must not suffer it to dwell there, Ps 101:3-8, etc.
II. He assures him of comfort if he took this counsel, Job 11:15-20, etc. If he would repent and reform, he should, without doubt, be easy and happy, and all would be well. Perhaps Zophar might insinuate that, unless God did speedily make such a change as this in his condition, he and his friends would be confirmed in their opinion of him as a hypocrite and a dissembler with God. A great truth, however, is conveyed, That, the work of righteousness will be peace, and the effect of righteousness quietness and assurance for ever, Isa 32:17. Those that sincerely turn to God may expect,
1. A holy confidence towards God: "Then shalt thou lift up thy face towards heaven without spot; thou mayest come boldly to the throne of grace, and not with that terror and amazement expressed," Job 9:34. If our hearts condemn us not for hypocrisy and impenitency, then have we confidence in our approaches to God and expectations from him, 1Jo 3:21. If we are looked upon in the face of the anointed, our faces, that were dejected, may be lifted up—that were polluted, being washed with the blood of Christ, may be lifted up without spot. We may draw near in full assurance of faith when we are sprinkled from an evil conscience, Heb 10:22. Some understand this of the clearing up of his credit before men, Ps 37:6. If we make our peace with God, we may with cheerfulness look our friends in the face.
2. A holy composedness in themselves: Thou shalt be stedfast, and shalt not fear, not be afraid of evil tidings, thy heart being fixed, Ps 112:7. Job was now full of confusion (Job 10:15), while he looked upon God as his enemy and quarrelled with him; but Zophar assures him that, if he would submit and humble himself, his mind would be composed, and he would be freed from those frightful apprehensions he had of God, which put him into such an agitation. The less we are frightened the more we are fixed, and consequently the more fit we are for our services and for our sufferings.
3. A comfortable reflection upon their past troubles (Job 11:16): "Thou shalt forget thy misery, as the mother forgets her travailing pains, for joy that the child is born; thou shalt be perfectly freed from the impressions it makes upon thee, and thou shalt remember it as waters that pass away, or are poured out of a vessel, which leave no taste or tincture behind them, as other liquors do. The wounds of thy present affliction shall be perfectly healed, not only without a remaining scar, but without a remaining pain." Job had endeavoured to forget his complaint (Job 9:27), but found he could not; his soul had still in remembrance the wormwood and the gall: but here Zophar puts him in a way to forget it; let him by faith and prayer bring his griefs and cares to God, an leave them with him, and then he shall forget them. Where sin sits heavily affliction sits lightly. If we duly remember our sins, we shall, in comparison with them, forget our misery, much more if we obtain the comfort of a sealed pardon and a settled peace. He whose iniquity is forgiven shall not say, I am sick, but shall forget his sickness, Isa 33:24.
4. A comfortable prospect of their future peace. This Zophar here thinks to please Job with, in answer to the many despairing expressions he had used, as if it were to no purpose for him to hope ever to see good days again in this world: "Yea, but thou mayest" (says Zophar) "and good nights too." A blessed change he here puts him in hopes of.
(1.) That though now his light was eclipsed it should shine out again, and more brightly than ever (Job 11:17),—that even his setting sun should out-shine his noon-day sun, and his evening be fair and clear as the morning, in respect both of honour and pleasure.—that his light should shine out of obscurity (Isa 58:10), and the thick and dark cloud, from behind which his sun should break forth, would serve as a foil to its lustre,—that it should shine even in old age, and those evil days should be good days to him. Note, Those that truly turn to God then begin to shine forth; their path is as the shining light which increases, the period of their day will be the perfection of it, and their evening to this world will be their morning to a better.
(2.) That, though now he was in a continual fear and terror, he should live in a holy rest and security, and find himself continually safe and easy (Job 11:18): Thou shalt be secure, because there is hope. Note, Those who have a good hope, through grace, in God, and of heaven, are certainly safe, and have reason to be secure, how difficult soever the times are through which they pass in this world. He that walks uprightly may thus walk surely, because, though there are trouble and danger, yet there is hope that all will be well at last. Hope is an anchor of the soul, Heb 6:19. "Thou shalt dig about thee," that is, "Thou shalt be as safe as an army in its entrenchments." Those that submit to God's government shall be taken under his protection, and then they are safe both day and night. [1.] By day, when they employ themselves abroad: "Thou shalt dig in safety, thou and thy servants for thee, and not be again set upon by the plunderers, who fell upon thy servants at plough," Job 1:14,15. It is no part of the promised prosperity that he should live in idleness, but that he should have a calling and follow it, and, when he was about the business of it, should be under the divine protection. Thou shalt dig and be safe, not rob and be safe, revel and be safe. The way of duty is the way of safety. [2.] By night, when they repose themselves at home: Thou shalt take thy rest (and the sleep of the labouring man is sweet) in safety, notwithstanding the dangers of the darkness. The pillar of cloud by day shall be a pillar of fire by night: "Thou shalt lie down (Job 11:19), not forced to wander where there is no place to lay thy head on, nor forced to watch and sit up in expectation of assaults; but thou shalt go to bed at bedtime, and not only shall non hurt thee, but none shall make thee afraid nor so much as give thee an alarm." Note, It is a great mercy to have quiet nights and undisturbed sleeps; those say so that are within the hearing of the noise of war. And the way to be quiet is to seek unto God and keep ourselves in his love. Nothing needs make those afraid who return to God as their rest and take him for their habitation.
(3.) That, though now he was slighted, yet he should be courted: "Many shall make suit to thee, and think it their interest to secure thy friendship." Suit is made to those that are eminently wise or reputed to be so, that are very rich or in power. Zophar knew Job so well that he foresaw that, how low soever this present ebb was, if once the tide turned, it would flow as high as ever; and he would be again the darling of his country. Those that rightly make suit to God will probably see the day when others will make suit to them, as the foolish virgins to the wise, Give us of your oil.
III. Zophar concludes with a brief account of the doom of wicked people (Job 11:20): But the eyes of the wicked shall fail. It should seem, he suspected that Job would not take his counsel, and here tells him what would then come of it, setting death as well as life before him. See what will become of those who persist in their wickedness, and will not be reformed. 1. They shall not reach the good they flatter themselves with the hopes of in this world and in the other. Disappointments will be their doom, their shame, their endless torment. Their eyes shall fail with expecting that which will never come. When a wicked man dies his expectation perishes, Pr 11:7. Their hope shall be as a puff of breath (margin), vanished and gone past recall. Or their hope will perish and expire as a man does when he gives up the ghost; it will fail them when they have most need of it and when they expected the accomplishment of it; it will die away, and leave them in utter confusion. 2. They shall not avoid the evil which sometimes they frighten themselves with the apprehensions of. They shall not escape the execution of the sentence passed upon them, can neither out-brave it nor outrun it. Those that will not fly to God will find it in vain to think of flying from him.
可怜的约伯伤口仍在流血，他的伤痛仍流脓不止，但他朋友中无一人带来膏油、带来乳香；琐法——第三位——却如前两位一样，向他的伤口倾倒醋液。I. 他对约伯提出极重的指控，说他自表清白时既骄傲又虚谎（伯11:1-4）。II. 他诉诸神来定他的罪，恳求神亲自对付他（伯11:5），并使约伯有所领悟：1. 神无谬的智慧与不可干犯的公义（伯11:6）。2. 他测不透的完全（伯11:7-9）。3. 他无可争辩的主权与无法拦阻的大能（伯11:10）。4. 他对世人所存的鉴察（伯11:11、12）。III. 他向约伯保证：只要他悔改归正（伯11:13、14），神必使他恢复先前的兴旺与平安（伯11:15-19）；但他若是恶人，指望这些便是徒然（伯11:20）。