서론
无标题
简体中文
英文原文
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)
简体中文
约伯记第十三章
约伯对琐法的回应（主前1520年）
¹ 看哪，这一切我眼都见过，我耳都听过且明白。
² 你们所知道的，我也知道；我并非不及你们。
³ 但我确要对全能者说话；我愿与神理论。
⁴ 你们却是编造谎言的，都是无用的医生。
⁵ 惟愿你们全然闭口不言！这就算是你们的智慧。
⁶ 请听我的辩论，留心听我嘴唇的恳求。
⁷ 你们要为神说不义的话吗？要为他诡诈地辩论吗？
⁸ 你们要徇他的情面吗？要为他相争吗？
⁹ 他查出你们来，这岂是好的吗？或如人哄骗人，你们也要哄骗他吗？
¹⁰ 你们若暗中徇情面，他必责备你们。
¹¹ 他的尊荣岂不使你们惧怕吗？他的威严岂不落在你们身上吗？
¹² 你们的箴言如同炉灰，你们的辩论如同泥土的辩论。
约伯在此热烈地表达他对朋友不仁的感受。
一、约伯与他们顶嘴，表明自己对争议之事与他们一样通达，并不需要他们来教导（伯 13:1-2）
他们强迫他，正如哥林多人强迫保罗（林后 11:16-18），要他称赞自己和自己所知——却不是为自夸，而是为自辩。他先前所说过的一切，他的眼都见过许多实例证实，他的耳也听过许多权威印证；他明白其意，也知道如何应用。那些不仅看见、听见，而且明白神的伟大、荣耀与主权的人是有福的。他以为这能为先前所说过的话（伯 12:3）作辩，所以在此重申（伯 13:2）：「你们所知道的，我也知道」——所以我无需到你们那里受教；「我并非不及你们」——在智慧上不及你们。请留意：进入争辩的人，便进入了受人试探、要抬高自己、贬低弟兄过于所当的境地；所以当儆醒祷告，抵挡骄傲的发动。
二、他从他们转向神（伯 13:3）
「我确要对全能者说话」——仿佛他在说：「我和你们说话不能指望什么满足。哦，愿我能得着与神理论的自由！他不会像你们这样待我苛刻。」 君王自己或许对一位可怜的求告者，比众臣仆要温和、忍耐、俯就得多。约伯宁愿与神自己辩论，也不愿与朋友辩论。请看： 1. 那些心不自责犯了假冒为善之罪的人，对神有何等的坦然无惧——他们能以谦卑的胆量到他面前，向他上诉。 2. 那些被邻舍不义地定罪的人，在神里有何等的安慰——他们若不能盼望朋友公允地听他们，却总能对全能者说话；他们容易亲近他，也必在他那里蒙悦纳。
三、他责备他们对他的不公不仁的对待（伯 13:4）
1. 他们虚假地控告他，这是不公：「你们却是编造谎言的。」 他们对神护理捏造了一个错误的假说，把它曲解了，仿佛它在这世上从不特别地苦待恶人；又由此对约伯下了错误的判断，断定他一定是假冒为善者。因这教义与应用两方面的极大错误，他以为可以告他们一个伪造的罪。说谎言已够糟了，纵然只是二手的；但刻意谋虑地编造谎言，便更糟得多；然而无论是无辜还是尊贵，都不能保护人不犯这错。 2. 他们卑劣地欺骗他，这是不仁：他们答应医治他，假装作他的医生；却都是「无用的医生」——「偶像医生，对我不及一个偶像有益。」 他们是无用的医生——既不明白他的病情，也不知道当如何下处方——不过是江湖术士，自夸大事，谈了半天却不能加添他什么：他们说了这一切，他仍不比从前聪明。照样，对于破碎的心和受伤的良心，一切受造之物若没有基督，都是无用的医生——人在它上面花尽一切，却不见好转，反而更糟（可 5:26）。
四、他求他们静默，给他耐心倾听（伯 13:5-6）
1. 他以为他们若不再说什么，便是他们的尊荣——因他们已经说得太多：「惟愿你们全然闭口不言！这就算是你们的智慧。」 因这样你们就能遮掩如今在你们所说的一切话中显露的无知与恶念。 他们曾借口说不能不说（伯 4:2，11:2-3）；但他告诉他们：他们若以缄默自约，便更合乎自己的名声。与其说些不着边际的话、或说些亏欠神荣耀、加增弟兄忧愁的话，不如不说。「愚妄人静默不言，也算为智慧」（箴 17:28）——因为没有什么显出相反来。静默既是智慧的明证，也是得智慧之方——因它给我们时间思想、留心听。 2. 他以为公道地听他要说的话是他的本分：「请听我的辩论。」 或许他们虽未打断他的话，却显得漠不关心，不大留意他所说的。所以他恳求他们不仅听，而且*「留心听」。* 请留意：对那些我们因任何缘故而易存恶念的人，我们当乐意听他们为自己所说的话。许多人若能公正地得着听审，便必公正地得着释放——甚至在那定他们罪之人的良心里也是如此。
五、他试图使他们看见：他们虽以为是为神辩护，却亏欠了神的尊荣（伯 13:7-8）
他们以替神说话为傲，自居为他的辩护人，承担起为他和他的作为辩护、抵挡约伯的责任；他们既（自以为）作君王的讼师，便不仅指望法庭的耳朵和最后的发言，也指望判决于他们有利。但约伯明明地告诉他们： 1. 神和他的事业不需要这样的辩护人：「你们要为他相争吗？」——仿佛他的公义被蒙蔽了，需要你们澄清；或仿佛他不知该说什么，需要你们替他发言？你们这样软弱激情的人，竟要插手为神的事业辩护吗？ 好工不可交在坏手中。「你们要徇他的情面吗？」 那些理屈的人能赢诉讼，是因审判官看人情面；但神的事业如此公正，无需此种方法维持。他是神，能为自己辩护（士 6:31）；你们纵然永远静默，「诸天必表明他的公义」（诗 50:6）。 2. 神的形象因这样的处理反而受损。 他们以在苦难中为神辩护为名，专横地定约伯为假冒为善者、为恶人。「这」（他说）「就是说不义的话」——因为不仁与苛刻便是恶，是大恶；亏欠弟兄便是得罪神；「就是诡诈地辩论」——因为你们所定罪的，正是你们自己的良心在同一时刻不能不宣告无罪的。你们的原则是虚假的，你们的论证是谬误的；这岂能因你们说*「为神」便得着开脱吗？不能，因为好意不能使坏话或坏行成义，更不能使之成圣。神的真理不需要我们的谎言，神的事业也不需要我们犯罪的策略或犯罪的激情。人的忿怒并不成就神的义（雅 1:20）；我们也不可「作恶以成善」（罗 3:8）。所谓「虔诚的诡诈」（他们如此称），其实是不虔诚的欺骗；所谓「虔诚的逼迫」，是可憎地亵渎神的名——正如那些「恨恶弟兄，赶逐他们，说：愿耶和华得荣耀」（赛 66:5；约 16:2）*之人所作的。
六、他试图使他们敬畏神的审判，因而换得更好的心志
他不要他们以为可以像欺骗与自己同等的人那样欺骗神，也不要他们指望藉着假装热心他和他的尊荣而获得他对他们恶行的悦纳。「或如人哄骗人，你们也要哄骗他吗？」 那些想要欺骗神的人，必发觉自己欺骗了自己。「不要自欺，神是不能被轻慢的」（加 6:7）。 为使他们不如此戏弄神、不向他放肆，约伯要他们既思想神，又思想自己；这样他们便必发现自己无力在他面前受审。
1. 让他们思想他们如此自投其中的那位神——其实他们大大有损于他——查问自己能否对他所作的交出好账。 〔1〕他考察他们的严密（伯 13:9）：「他查出你们来，这岂是好的吗？」——「你们能受得了让人查问你们下定罪所根据的原则，让人查到事的根底吗？」 请留意：神察问人心这件事，是否对我们有益，实在是我们大家都当认真思想的。对一个心意诚实、心无歹意的正直人而言，神察问他是好的；所以他为此祷告：「神啊，求你鉴察我，知道我的心」（诗 139:23）——神的无所不知是他真诚的见证。但对那面上一套、心里一套的人而言，神查问他，把他敞开致其羞愧，便是坏的。 〔2〕他责备的严厉（伯 13:10）：「你们若暗中徇情面，他必责备你们。」——他非但不会因你们（借口为他申辩而）定我的罪而喜悦，反要以此为大冒犯而追讨——正如任何君王或大臣，若卑劣之事假他的名而行、借口促进他的利益，他必大发烈怒。 〔3〕他威严的可畏（伯 13:11）：「他的尊荣岂不使你们惧怕吗？……他的威严岂不落在你们身上吗？」——「你们这些对神大有认识、自称信仰和敬畏他的人，怎敢这样说话，给自己这样大的言论自由？你们岂不当存敬畏神之心行事说话吗？（尼 5:9）他的可畏岂不当落在你们身上，制止你们的激情吗？」 约伯说这话，似乎他自己确实知道主的威严，活在他圣洁的敬畏中——无论他的朋友怎样暗示相反之事。请留意： ① 神里面有一种可畏的尊荣。他是至高的存有，在他自己里面有诸般的完全，且每样都无限地超越任何受造者。他的完全本身是可亲可爱的。他是最美的存有；但考虑到人因本性而与神相离，因罪而败坏退后，他的尊荣便是可畏的。他的权能、圣洁、公义——连他的良善——都是可畏的尊荣。「他们必因他的良善而敬畏他」（何 3:5）。 ② 对这可畏尊荣的圣洁敬畏，当落在我们身上使我们惧怕。这能唤醒不悔改的罪人，使他们悔改；又能影响众人，谨慎讨他喜悦、惧怕得罪他。
2. 让他们思想自己，他们与这位大神是何等不配的对手（伯 13:12）：「你们的箴言如同炉灰，你们的辩论如同泥土。」——「你们希望能被人记念的一切（你们以为死后人要记念的），都如同炉灰——无价值、软弱、轻易被践踏、被吹散；你们的身体如同泥土的身体——腐朽、归于无有。」 你们以为你们的名声能比身体存活更久；但唉！它们不过如同炉灰，要和你们的尘土一同被铲除。请留意：想到我们自己的卑微与必死，能使我们不敢得罪神，也是我们不可藐视践踏弟兄的好理由。帕特里克主教对此节另有所解：「你们为神所作的呈词不过是尘土，你们所堆砌的论证不过是许多堆垃圾。」
¹³ 你们闭口不言，任凭我吧；我好说话；无论何事临到我，就临到吧。
¹⁴ 我何必把我的肉含在牙中，将我的命放在手中呢？
¹⁵ 他虽杀我，我仍要信靠他；却要在他面前为自己辩护。
¹⁶ 这要成为我的拯救；因为假冒为善的人不能到他面前来。
¹⁷ 你们要留心听我的言语，侧耳听我的宣告。
¹⁸ 看哪，我已陈明我的案；我知道自己必得称为义。
¹⁹ 谁肯与我相争呢？因为现在，我若闭口不言，便要气绝而死。
²⁰ 惟有两件事不要向我行，我就不藏匿自己离开你：
²¹ 就是把你的手收回，远离我；又叫你的威严不要使我惧怕。
²² 这样，你呼召，我必回答；或是让我说话，你回答我。
约伯在此紧紧抓住、牢牢持守他的正直——如同决意不放它、不容它被夺去的人。他在此事上的坚定是可称赞的，他的热切是可原谅的。
七、他请朋友和众人任凭他，不要打扰他要说的话（伯 13:13），却要留心听（伯 13:17）
他要自己的宣告作为决定性的；因为除了神和自己，无人知道他的心。「所以你们要静默，使我不再听见你们的话；却要留心听我所说的；我起誓为证，便成为争执的结局。」
八、他决意持守自己良心对他正直所作的见证
他的朋友虽称之为固执，却不能动摇他的坚定：「我要为自己辩护说话，无论何事临到我，就临到吧」（伯 13:13）。 任凭朋友随意解释，因而看我更糟；「盼望神不至使我必要的申辩成为我的罪——如同你们所作的。他要称我为义（伯 13:18），那时便没有什么能叫我为难。」 请留意：那些正直又有正直之确据的人，可以欢然迎接任何遭遇。无论何事来临，「他们已预备好了」。他决意（伯 13:15）自己要*「为自己辩护」。* 他永不愿失去因与神正直同行而有的满足；因为他虽不能为自己口中所出的一切话辩护，但总的来说，他的道是好的，他要持守自己的正直；他为何不能如此？因那正是他现今试炼中最大的支持，正如希西家所作的：「耶和华啊，求你记念我在你面前怎样存完全的心」（赛 38:3）。不，他不仅不愿出卖自己的事业、把它放弃，还要公开承认自己的真诚；因为（伯 13:19）「我若闭口不言，不为我自己说话，我此刻的缄默便永远叫我无言——因为我必气绝而死。」 「我若不能得着洗清，至少让我因所说的话得着减轻」——如以利户（伯 32:17、20）所作的。
九、他诉苦自己所处的极度痛苦（伯 13:14）：「我何必把我的肉含在牙中，将我的命放在手中呢？
1. 他为何受这样的剧痛？他不能不希奇：神既知道他不是恶人，竟如此重重地加在他身上。 他几乎要撕裂衣服，甚至撕裂自己的肉，因苦难的剧烈；又看见自己濒临死亡，命悬一线；然而朋友不能控告他犯什么大罪，他自己也查不出什么；难怪他如此混乱。 2. 他为何要压制、压抑自己无辜的宣言呢？ 当人好不容易憋住要说的话时，便咬嘴唇。「那么」（他说）「我为何不可放胆说话？因为我憋住只是折磨自己、加增苦楚、危及性命而已。」* 请留意：当一个人失去了一切，又被剥夺（倘若他配得）一个无亏良心和一个好名声的安慰，最忍耐的人也要为此发愁。
十、他以神自慰，仍持守对他的信靠
请观察：
1. 他指望神为他作什么——称义与拯救，这正是在基督里我们所盼望的两件大事。 〔1〕称义（伯 13:18）：「我已陈明我的案；通盘而论，我知道自己必得称为义。」 他之所以知道，因为他知道他的救赎主活着（伯 19:25）。那些心与神正直、不随从肉体只随从圣灵而行的人，可以确信：在基督里他们必不被定罪；无论谁控告他们，他们必得称为义——他们可以知道自己必如此。 〔2〕拯救（伯 13:16）：「这要成为我的拯救。」 他的意思不是暂时的拯救（那他少有指望）；但他对于永远的拯救十分有把握——神不仅要作他的救主使他得福，更要作他的拯救——在得见并享用他之中，他便得福。他之所以指望神为拯救，因为*「假冒为善的人不能到他面前来」。* 他知道自己不是假冒为善者，又知道神所弃绝的唯独假冒为善者，所以断定自己不会被他弃绝。真诚便是我们福音意义上的完全；唯有缺乏它，才能使我们灭亡。
2. 他以何等坚忍信靠他：「他虽杀我，我仍要信靠他」（伯 13:15）。 这是信心的高超表达，是我们都当努力达到的——虽他杀我，仍要信靠他；意即：我们必须以神为友而满足，即使他似乎作为仇敌出来攻击我们（伯 23:8-10）。我们必须相信：凡事都为我们的益处而效力，即使一切似乎都与我们为敌（耶 24:5）。我们必须在当尽之责的路上前进、恒忍，即使它叫我们失去今世一切所宝贵的——连生命本身也当如此（来 11:35）。我们必须在通往应许的一切道路都封闭之时，仍依赖应许的成就（罗 4:18）。我们必须在别无所可夸之时仍以神为乐，并紧贴他，纵然目前不能在他里面寻得安慰。在临终之时，我们要从他得着活的安慰；这便是虽他杀我，仍要信靠他。
十一、他希望能与神亲自辩论——只要能获准设立谈判的预备条款（伯 13:20-22）
他曾求（伯 13:3）与神理论，如今仍是同样心意。他*「不藏匿自己」——即不回避审问，也不怕其结局，但在两个条件下： 1. **他的身体不再受这剧痛折磨：「把你的手收回，远离我」；因为我在这极度痛苦之中，什么也作不成。我能勉强与朋友谈话，却不知当怎样到你面前。** 当我们要与神相交之时，需要心里安静，并尽可能脱离一切叫我们不自在的事物。 2. **他的心不再被神可畏的威严所惊吓：「又叫你的威严不要使我惧怕」；或让显现你的同在成为亲密的，或使我能无混乱无搅扰地承受。** 摩西自己在神面前战兢，以赛亚和哈巴谷也是如此（赛 6:5；哈 3:16）。「神啊，你在你的圣所是可畏的」（诗 68:35直译）。「主啊，叫我不至因这种灵里的惊恐，加上身体的痛苦；因为那样我必然放弃这案，什么也作不成。」* 请看把悔改和归正拖延到病榻和死榻上是何等愚昧。一个好人况且不能——何况恶人——在疼痛的刑架上、在死亡的恐惧下，与神辩论到被他称义的地步呢？在那时才开始作这大事，甚是不好；但那时已经作成，便甚是安慰——如约伯所作的：他若能得着一点喘息之时，便或是： 〔1〕听神藉着他的话向他说话，并作出回答：「你呼召，我必回答」； 〔2〕藉着祷告向他说话，并期待回答：「让我说话，你回答我」（伯 13:22）。请将此与伯 9:34-35比较，那里他所说意思相同。简言之，他眼前的情形不佳，如同一只挡住他前进的湿气；否则他对案情的善美十分确信，毫不怀疑至终要因它得着安慰——当眼前的乌云散去之时。正直的人正可以如此圣洁的胆量来到施恩座前，毫不怀疑要在那里寻得怜恤。
²³ 我的罪孽和罪过有多少呢？求你叫我明白我的过犯与我的罪。
²⁴ 你为何掩面不认我，又拿我当你的仇敌呢？
²⁵ 你要击打被风吹赶的落叶吗？要追赶干碎秸吗？
²⁶ 因你向我写下苦楚的事，使我担当我幼年的罪孽。
²⁷ 你也把我的脚上了木狗，又窥察我一切的道路；为我的脚跟划下界限。
²⁸ 他如朽烂之物必要消灭，如同被虫蛀的衣服。
十二、约伯查问自己的罪，求神向他显明
他举目望神，问他罪的数目——「我的罪孽和罪过有多少呢？」——又问他罪的细节：「求你叫我明白我的过犯」（伯 13:23）。 他的朋友十分乐意告诉他他的罪何等多、何等大（伯 22:5-9）。「但主啊」（他说）「愿我从你得知；「因为你的判断是按真理，他们的不是。」 这话或可看作： 1. 因受苛待而发的激情之怨——他被罚，却没有人告诉他犯了何罪；或 2. 从朋友的定罪向神所作的智慧上诉——他愿自己一切的罪都被显明，知道那时它们要显出不如朋友所疑心的那么多、那么大；或 3. 敬虔的请求，意思与以利户后来所指教他的相同（伯 34:32）：「我所看不见的，求你指教我。」 请留意：一个真正的悔改者愿意知道自己最坏的一面；我们当人人都愿意知道我们的过犯是什么，以便在认罪时具体，在未来警惕防备。
十三、他痛切地抱怨神向他掩面（伯 13:24）：「你为何掩面不认我？」
这话必是指比外面苦难更深的事；因为失了家产、儿女、健康，仍可与神的爱相合；当那些都失去时，他仍称颂耶和华的名；但*「他的灵魂深受煎熬」——这才是他所哀悼的。 1. 全能者的恩惠被收回。 神向他掩面，如同对他生疏、向他发怒、回避他、不顾念他。 2. 全能者的可畏被加在他身上。 神拿他当仇敌，向他射箭（伯 6:4），把他当作箭靶子（伯 7:20）。请留意：圣灵有时在这世上向他最好、最亲爱的圣徒和仆人收回他的恩惠、显明他的可畏。这种情形不仅发生在属神生命的起头，有时也发生在它的进程之中。属天的明证被蒙蔽，可感觉的交通被中断，对神怒气的恐惧被烙印在心里，目前安慰的归回也不再盼望——「难道他的慈爱永远穷尽吗？……」（诗 77:7-9；88:7、15-16）。这些对一个看重神慈爱胜于生命的恩典之灵，是极重的担子（箴 18:14）。「谁能担受破碎的灵呢？」* 约伯在此问*「你为何掩面不认我？」，借此教导我们：当我们任何时候感觉神的收回时，我们当关心地查问其原因——他纠正我们是为着什么罪、他要给我们的善又是什么。约伯的受苦是基督受苦的预表——不仅人向他掩面（赛 53:3），连神也向他掩面——他在十字架上呼喊「我的神，我的神，为什么离弃我？」（太 27:46）之时四围的黑暗便是明证。「这些事既作在青翠的树上，那枯干的树将来怎么样呢？」（路 23:31）*——他们必永远被弃绝。
十四、他卑微地以自己完全无力在神面前站立为由恳求（伯 13:25）
「你要击打被风吹赶的落叶吗？要追赶干碎秸吗？主啊，践踏已经倒下的人，碾碎既无力、也不敢声称有力抵抗你的人，这是为你的尊荣吗？」 请留意：我们当对神的良善与怜悯有这样的认识，以致相信他必不*「压伤的芦苇」（赛 42:3；太 12:20）*。
十五、他痛切地抱怨神待他苛刻
他承认神与他相争是为他的罪，但他以为苛刻：
1. 他从前许久以前所犯的罪，如今竟被记起来对付他，旧账竟被翻出来算（伯 13:26）：「因你向我写下苦楚的事。」 苦难是苦的事。「写下」表明有意、有决断，如同执行所写的拘票；又表明他的苦难延续——因为写下的便存留。「在此你又使我担当我幼年的罪孽」——即*「你为此责罚我，并以此提醒我，又迫使我重新为此悔改。」* 请留意： 〔1〕神有时向他最好、最亲爱的圣徒和仆人写下极苦的事——既在外面的苦难，也在里面的不安——身体有难处，心灵也有难处，为要使他们谦卑、试验他们，使他们至终得福。 〔2〕年幼时所犯的罪，常常成为年老时的痛楚——既因里面的忧愁（耶 31:18-19），也因外面的受苦（伯 20:11）。时间并不能磨损罪的罪咎。 〔3〕当神向我们写下苦楚的事时，他其中的目的是要我们「担当」我们的罪孽——把所遗忘的罪带进心头，使我们因之悔改，因而断开我们与它的关系。「这正是结出的果子，要除掉罪」（直译意译）。
2. *他现今的失误与过错竟被如此严密地注意、如此严厉地追讨（伯 13:27）：「你也把我的脚上了木狗……又窥察我一切的道路」——不仅要我受苦、使我蒙羞，不仅使我不得逃脱你怒气的击打，还要你严苛地留意我一切的动作，考察我一切的道路，为每一个错误的脚步责罚我——不，连斜视一眼、误用一言也不放过；不，「你为我的脚跟划下界限」——记下我所行的每一件错事，要算账；或者说，我一踏错——哪怕是极轻微——便立时受苦；刑罚紧紧踏在罪的脚跟上。无论最久的还是最新的罪咎，都被凑在一起，成为我灾难的案由。请注意： 〔1〕事实上，神并非如此向约伯找把柄。他并不如此苛求我们所行不当的事；他若如此，我们便无可容身（诗 130:3）。他不但不如此，反不照我们所当受的待我们——连我们明显的罪，他也不「用秘密的查访」（耶 2:34直译意译）去一一追讨。所以这是约伯忧郁心境的话；他清醒的思想从不把神描绘成这样一位严苛的主人。 〔2〕但我们对自己、对自己的脚步，却当存这样严密儆醒的眼目——既为发现以往的罪，也为防备将来的罪。我们众人都当「衡量自己的脚步」（箴 4:26直译）*。
十六、他发现自己正在神沉重的手下飞速消耗（伯 13:28）
「他」（即人）「如朽烂之物」——其腐烂之根在自己里面——「消灭，如同被虫蛀的衣服」——越来越糟。或作：「他」（即神）「如朽烂，如蛀虫，把我消耗。」* 请将此与何 5:12比较——「我必向以法法如蛀虫，向犹大家如朽烂」；又见诗 39:11。请留意：人至好之时也是消耗得快；但在神的责打之下尤其如此。灵魂里既少有健全，肉体里少有健全也就不足为奇了（诗 38:3）。
英文原文
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.
约伯在此将上一章所论的加以应用；此刻我们看到他的心绪已不如先前那般平静：I. 他在朋友们面前十分放胆——尽管身处屈辱之中，仍将自己与他们相比较（伯13:1、2）；谴责他们的虚谎、急于断案、以及在神名之下辩护时所显出的偏私与诡诈（伯13:4-8），并以神的审判警告他们不可如此行（伯13:9-12），请求他们闭口（伯13:5、13、17），转而离开他们归向神（伯13:3）。II. 他在神面前也十分放胆：1. 在某些话语中，他的信心极其刚强——然而这刚强既合宜又蒙悦纳（伯13:15、16、18）。2. 但在另一些话语中，他的激愤在与神理论时显得过于放胆，论及自己所处可悲的境况（伯13:14、19等），抱怨自己心中的混乱（伯13:20-22），以及自己无从查明究竟是何罪惹动神如此苦待他，简言之，就是抱怨神对他行事之严厉（伯13:23-28）。