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Perhaps Job was so clear, and so well satisfied, in the goodness of his own cause, that he thought, if he had not convinced, yet he had at least silenced all his three friends; but, it seems he had not: in this chapter they begin a second attack upon him, each of them charging him afresh with as much vehemence as before. It is natural to us to be fond of our own sentiments, and therefore to be firm to them, and with difficulty to be brought to recede from them. Eliphaz here keeps close to the principles upon which he had condemned Job, and, I. He reproves him for justifying himself, and fathers on him many evil things which are unfairly inferred thence, Job 15:2-13. II. He persuades him to humble himself before God and to take shame to himself, Job 15:14-16. III. He reads him a long lecture concerning the woeful estate of wicked people, who harden their hearts against God and the judgments which are prepared for them, Job 15:17-25. A good use may be made both of his reproofs (for they are plain) and of his doctrine (for it is sound), though both the one and the other are misapplied to Job.
1-35
Second Address of Eliphaz (1520 BC)
简体中文
约伯记第十五章
以利法的第二次发言（主前1520年）
¹ 提幔人以利法回答说：
² 智慧人岂可用虚空的知识回答，用东风充满肚腹呢？
³ 他岂可和无益的话理论，用无用的言语呢？
⁴ 你是废弃敬畏神的心，在神面前阻止敬虔。
⁵ 原来你的罪孽指教你的口，你选用诡诈人的舌头。
⁶ 你的口定你的罪，不是我；你的嘴唇见证你的不是。
⁷ 你是头一个生下来的人吗？你受造在山岭之先吗？
⁸ 你曾听见神的密旨吗？你将智慧独自得尽吗？
⁹ 你知道什么，是我们不知道的呢？你明白什么，是我们不明白的呢？
¹⁰ 我们这里有白发的，和年老的，比你父亲还老。
¹¹ 神用温和的话安慰你，你以为太小吗？
¹² 你的心为何将你逼去呢？你的眼为何闪动，
¹³ 使你的灵反对神，任凭这样的言语从你口中出来呢？
¹⁴ 人是什么，竟算为洁净呢？妇人所生的是什么，竟算为义呢？
¹⁵ 看哪，神不信靠他的众圣者，在他眼前，天也不洁净；
¹⁶ 何况那污秽可憎、喝罪孽如水的世人呢？
以利法在此对约伯十分苛刻，因他反驳了以利法及其同工所说的话，又未如他们所期望的那样默认并赞同。骄傲的人易于如此大动肝火——若不得准许向周围一切人发号施令、立法度，便视那些不能凡事与他们所说相同的人为无知、顽梗、一无是处。以利法在此指控约伯几项大罪——只因他不肯承认自己是假冒为善的。
一、他指控他愚妄荒谬（伯 15:2-3）
约伯本被誉为智慧人，如今却已尽失名誉——任何人都要说他的智慧已经离他而去，因他说得如此离奇、如此不切题。比勒达开头如此（伯 8:2），琐法亦如此（伯 11:2-3）。发怒的争辩者常如此把对方的论证说得离题可笑，过于实际情形，忘了那称弟兄为*「拉加」、为「愚昧人」之人的祸哉（太 5:22）。诚然—— 1. 世上确有大量虚空的知识——所谓虚假的科学（提前 6:20）——无用、故无价值。 2. 这正是那「叫人自高自大」（林前 8:1）*的知识——人因自夸其才而膨胀。 3. 人无论脑中有何虚空的知识，他若要被认为是智慧人，便不该说出来——当让它与自己一同死去，如它所配。 4. 无益的言语便是恶言。我们在大日不仅要为坏话交账，也要为闲话交账（太 12:36）。因此，那些既不于神、也不于人有益，对自己也不公正，毫不建立人的话，最好不说。那些如风——又轻又空——尤其如东风——有害毁灭性的——话，用以填满自己或别人，是有害的，因它们在帐上必算得不好。 5. 虚空的知识或无益的言语当受责备和遏制，尤其在智慧人身上——他最不相宜于此，又因坏的榜样危害最大。
二、他指控他不虔不敬（伯 15:4）：*「你是废弃敬畏神的心，在神面前阻止敬虔」
——即*「你废弃了所当有的对神的敬畏和对他的尊敬；然后又阻止祷告」。请看信仰被概括为何——敬畏神、向他祷告——前者是最必需的原则，后者是最必需的实践。无神敬畏之处，不能盼望任何良善；不祷告而活的人，无疑是「在世上没有神」（弗 2:12）*而活。阻止祷告的人，便以此为据显明自己废弃了敬畏。那些对神的威严不存尊敬、对他的怒气不存畏惧、对灵魂和永生不存关切的人，岂不以敬畏神为废？不祷告的人，便是无敬畏、无恩典的人。当对神的敬畏被废弃之时，一切罪便都进来，向各样亵渎开门。那些曾有一些敬畏、如今却把它废弃——曾频繁祷告、如今却阻止祷告——的人，他们的光景尤其不好。他们坠落得何等深！他们的起初之爱失丧得何等厉害！这话含有一种勉强自己的意思。对神的敬畏原要紧贴他们，他们却甩开；祷告本要发出，他们却阻止——二者之中他们都对抗自己的信念。那些或忽略祷告、或缩减其中自由、熄灭儿子之灵、不允许自己在本分中所可取之自由的人，便是阻止祷告。这已够坏；阻止别人祷告——禁止并叫人灰心于祷告，如大流士（但 6:7）——则更坏。如今——
1. 以利法将此加诸约伯——或作 〔1〕为他自己的实行。 他以为约伯论神如此放肆，仿佛他是神的同等；又如此激烈地指控他苛刻待己、屡屡挑战他受公正审问，以至约伯已尽弃对神的一切敬虔之念。这指控全然不实，却非全无颜色。我们不当仅留心维持自己的祷告和对神的敬畏，也当小心不说出任何不谨慎的话，免得给那些找机会的人以质疑我们信仰真诚和恒心的机会。或 〔2〕作为别人会从他所述之理中推论的话。「若是约伯所说的为真」（以利法想）「——一个人可以如此受苦、仍是好人——那么告别一切信仰，告别祷告和对神的敬畏吧。若众人所遇相同、最好的人在此世可能受最坏的待遇，人人都要说：「事奉神是徒然的，遵守他所吩咐的有什么益处呢？」（玛 3:14）「「我实在徒然洁净了我的手」（诗 73:13-14）。 强盗的帐棚既兴盛，谁还愿诚实？（伯 12:6）若神*「不赦免」（伯 7:21），谁还敬畏他？（诗 130:4）若他「嘲笑无辜者的试验」（伯 9:23），若他如此难以接近（伯 9:32），谁还向他祷告？」 请留意：在辩论激烈之时，把对方意见的后果加诸对方——而这些后果并非其意见所公正推出、且实际为对方所憎恶的——是一种不公；这是连智慧良善之人也常常犯的。这并非*「你们愿意人怎样待你们，你们也要怎样待人」（太 7:12）。*
2. 以利法在这牵强的暗示上，建立其不虔之大罪指控（伯 15:5）：「你的口指教你罪孽」——原文如此——「你教训别人与自己同样存对神和信仰的苛刻之念。」 违背最小的诫命已是不好，教训人如此更糟（太 5:19）。 我们心中若萌恶念，当*「用手捂口」以压制它（箴 30:32），切勿说出；说出来便是给它加上印，准其发布，以羞辱神、损害别人。请观察：人既废弃敬畏和祷告，他们的口便指教罪孽。那停止行善的，速速学会作恶。除了从那些不以神恩武装自己抵挡罪的人之外，我们还能指望什么别的呢？「你选用诡诈人的舌头」——即「你以一些敬虔的外表和伪装夹杂其中，将好坏话混说，如商人用花言巧语促销货物。」* 罪孽的口若无诡诈的舌相助，不能造成它所造成的那样多祸害。蛇是*「用诡诈诱惑了夏娃」（林后 11:3）。参见罗 16:18。诡诈人的舌头是有设计、有 盘算的；所以用这舌的人可说是「选用」它——因其比正直人的舌更能达到目的；但至终必发觉「诚实是最好的策略」。以利法在第一次讲论中仅凭猜测控约伯（伯 4:6-7），如今他从约伯自己的话中得了证据（伯 15:6）：「你的口定你的罪，不是我。」* 但他当想到：他和同伴曾激动约伯说出他们如今所利用的话——那是不公道的。人被自己定罪，最为彻底（多 3:11；路 19:22）。许多人沉沦，无需别的，只要自己的舌头反咬自己。
三、他指控他难以容忍的傲慢自是
约伯所提本是公正、合理、谦逊的要求（伯 12:3）——「承认我和你们一样有聪明」——但他们却伺机攻击他：这话被曲解为他自以为比谁都智慧。他既不愿把智慧的专营权让给他们，他们便要人以为他自己独占之（伯 15:7-9）。仿佛他自以为在全人类之上—— 1. 在认识世界的长久上，这赋予人更多的经验：「你是头一个生下来的人吗？因此是我们的前辈，更能给出古意和最早、最智慧、最纯洁之时代的判断？你比亚当还早吗？」（有人如此读）。「他岂不因罪受罚？你既如此大受苦，还不肯认自己是罪人吗？「「你受造在山岭之先吗，如智慧自己一样？（箴 8:23等）神的谋略如大山（诗 36:6）、如永山不动摇，岂可服在你的概念下、向你屈身？你岂比我们众人更认识世界？不，你与我们一样不过昨日之事」（伯 8:9）。 或 2. 在与神的亲密上（伯 15:8）：「你曾听见神的密旨吗？你自以为是天上内阁的成员，因此能比旁人为神的作为提供更好的理由？」 神确有隐秘的事——是不属我们的——所以我们不可妄图解释。如此行的人是大胆僭妄的。他也把他描述为—— 〔1〕自居独有之知：「你将智慧独自得尽吗？」——仿佛除你之外无智慧人。 约伯曾说（伯 13:2）：「你们所知道的，我也知道」；如今他们反咬一口——按激烈争辩者将自夸视为特权的惯例：「你知道什么，是我们不知道的呢？」 这类反讥在争论激烈之时何其自然！但事后回顾，又何其显得幼稚！ 〔2〕违逆古意——一个可尊之名，凡争辩之派都图躲在它的荫下：「我们这里有白发的和年老的（伯 15:10）。我们有古教父在我们一边；教会一切古代博士都持我们的意见。」 说来容易，证来不易；即便证得，真理也不如多数人所想那样容易由此被发现和证实。大卫宁取圣经的知识过于古意（诗 119:100）：「我比我的师傅更通达，因我思想你的法度。」 或也许约伯的这几位朋友中一位或多位比他年长（伯 32:6），因此他们以为他必须承认他们在理。这也是争辩者用以大作文章、却成效甚微的。年长于对手、能说某事对手未生之前已知，并不能为他们的傲慢和专横正名；因最年长的未必最智慧（伯 32:9）。
四、他指控他藐视朋友们所给的劝导和安慰（伯 15:11）：*「神用温和的话安慰你，你以为太小吗？」
1. 以利法以为约伯不重视他和朋友们所给的安慰——过于他所显出的——又不以他们所说的每句话为真实重要而不欢迎。 诚然他们说过一些很好的话，但在应用于约伯之事上，他们是*「安慰人，反叫人愁烦」（伯 16:2）。请留意：我们易于把自己所说的看作大而可观，而别人或许有充分理由看作小而琐碎。保罗发现那些「似乎是柱子之人」（加 2:9），「在会谈中并没有加增我什么」（加 2:6）。* 2. 他把这描绘为对神圣安慰的轻慢，仿佛他视之为微不足道——其实不然。 他若不高度珍重它们，便不能如他所行的那样在受苦中支撑。请留意： 〔1〕神的安慰其本身并不小。 属神的安慰是大事——来自神的安慰，尤其是在神里面的安慰。 〔2〕神的安慰既本身不小，若在我们看为小，便是可悲。 这是大大冒犯神，也是 堕落败坏之心的证据——藐视属灵的喜乐、轻看*「那美地」（亚 7:14）。「怎么！（以利法说）「「有什么 隐秘之物在你那里吗？你有某种独家的、别人不能 声称拥有的、秘方式的安慰吗？」 或作：「你怀中是否藏着、纵容着某种隐秘的罪，拦阻了神圣安慰的功效？」 唯独那些暗中贪爱世界和肉体的人，才轻看神圣安慰。
五、他指控他反对神自己、反对信仰（伯 15:12-13）：*「你的心为何将你逼去呢？」
——即*「逼你发出这样不相宜、不虔的表达？」* 请留意：「各人被试探，乃是被自己的私欲牵引诱惑的」（雅 1:14）。 我们若偏离神和本分，或爆发为任何不当之事，都是自己的心把我们带走的。「你若嗤笑，你独自担当」（伯 34:33直译）。 灵魂的转折中含有一种暴力、一种不受控制的冲动；败坏的心如以武力把人强行掳去，违背其信念。「你的眼为何闪动？为何对所说的这样不留心、不留意，听见如半睡？为何如此轻蔑，藐视我们所说的，仿佛注意它有失你的身份？我们曾说什么配得如此被轻看？不，「「你竟任你的灵反对神？」** 心被带离神已是不好，心被转为反对神更糟。但那离弃神的，不久必公开与他为敌。这又如何显出？为何——「你任凭这样的言语从你口中出来，对神、对他的公义和良善不敬。」 恶人的特征是*「他们的口……亵渎上天」（诗 73:9）——这是灵已转为反对神的确凿征兆。他以为约伯的灵对神变酸了——如此不同于从前，又对他的对待如此恼怒。以利法缺乏 坦正和爱心，否则不会对一位有如此坚定敬虔声誉、如今又在试探中的人的话，作如此苛刻的解释。这实际上是把案判在撒但一边，承认约伯正如撒但所说他必行的那样——已当面「咒诅神」（伯 1:11；2:5）。*
六、他指控他自义到一种地步，甚至否认自己在人性共有的败坏和污秽中有分（伯 15:14）：*「人是什么，竟算为洁净呢？」
——即*「竟自以为如此，或竟有人盼望在他里面寻见如此？」——「妇人所生的——有罪的女人所生的——是什么，竟算为义呢？」* 请留意： 1. 义就是洁净；它使我们蒙神悦纳、使自己安稳（诗 18:24）。 2. 人既在堕落状态中，便不能在神面前自称为洁净和公义——既不能在神公义前为自己开脱，也不能推荐自己蒙他恩惠。 3. 他因妇人所生，便被断为不洁不义——因他从她承继了败坏的本性——这既是他的罪债，也是他的污秽。 以利法以这些 浅显真理想要说服约伯；然而约伯方才说过同样的话（伯 14:4）：「谁能使洁净之物出于污秽之中呢？」 但能否因此推论约伯是假冒为善的、是恶人——这正是他所否认的全部？断乎不可。人虽作为妇人所生是不洁的，但作为从圣灵重生便是洁净的。 4. 为进一步证明此点，他在此指出 〔1〕最辉煌的受造之物在神面前也不完全、不纯洁（伯 15:15）。 神不信任圣徒和天使；他使用二者，却离了赐他们新鲜的力量和智慧便不把他的服事交托他们——因为他知道他们自己并不够，不过是他的恩所使他们成为的。他也不在天本身之中得满足。无论在我们看来它们何等纯洁，在他眼中它们有许多斑点和瑕疵：「天在他眼前也不洁净。」 若星辰（卡锐尔先生[Mr. Caryl]说）在太阳眼前无光，太阳在神眼前又有何光！参见赛 24:23。 〔2〕人更加如此（伯 15:16）：「何况那污秽可憎的世人呢！」 若圣徒不可信，罪人更不可信。若天——如神所造的——不洁净，何况已经退化的人更不洁净。 不，他在神眼中是污秽可憎的；他若悔改，在自己眼中也是如此，因此厌恶自己。罪是可憎之物，它使人可恨。罪的身体也是如此，因此被称为*「死尸」——可憎之物。看见人吃猪食，或喝些令人作呕的恶心之物，岂不是肮脏之事，足以叫人作呕吗？人的污秽正是如此——他「喝罪孽」（那耶和华所恨的可憎之物）如干渴之人喝水那样贪馋、那样愉悦*。这是他常喝的水；犯罪对罪人而言是自然的。它满足却不能满足旧人的食欲。它如水肿病人的水。人越犯罪，便越想犯罪。
¹⁷ 我指示你，你要听我；我所看见的，我要述说；
¹⁸ 就是智慧人从列祖所受、所传留给我们的话，并不隐瞒；
¹⁹ 这地惟独赐给他们，并无外人从他们中间经过。
²⁰ 恶人一生之日劳苦疼痛，强暴人度过的年数都被注定。
²¹ 惊吓的声音常在他耳中；在平安之时，毁坏者临到他。
²² 他不信自己能从黑暗中转回，因有刀剑等候着他。
²³ 他飘流在外求食，说：在哪里呢？他知道黑暗的日子为他预备好了。
²⁴ 急难困苦使他害怕；而且像君王预备上阵一样，这些东西要胜过他。
²⁵ 因为他向神挥手，逞骄傲攻击全能者；
²⁶ 挺着颈项，用坚固的盾牌直闯到他。
²⁷ 因为他的面遮满脂油，腰上积成肥肉。
²⁸ 他住在荒凉的城邑，住在无人居住、将要成为乱堆的房屋中。
²⁹ 他不得富足，财物不得常存，也不可在地上延长他的产业。
³⁰ 他不得离开黑暗；火焰必枯干他的枝子，神口中的气必使他走去。
³¹ 他不要信靠虚空，因为虚妄必作他的报应；
³² 这事在未到期之先必成，他的枝子也不发青。
³³ 他必像葡萄树去掉未熟的葡萄，像橄榄树花落瓣落。
³⁴ 因为假冒为善之辈必致无有，贪婪之人的帐棚必被火烧灭。
³⁵ 他们所怀的是毒害，所生的是罪孽，他们的腹中所预备的是诡诈。
以利法既责备了约伯的回答，便来维护自己的论点——他据此定了约伯的罪。他的意见是：恶人必是可怜的，由此他要推论：可怜的必是恶的，因此约伯也是如此。请观察：
一、他对此讲论的庄严前言
在其中他邀约伯的注意——这是他无大理由期望的，因他对约伯所说的话如此少留心、少重视（伯 15:17）：「我要指示你那值得一听的事，不像你那样以无益的话争辩。」 人如此易于在责备别人之论证时称赞自己的。他应许教训他—— 1. 从他自己的经历和观察：「我自己所看见的，各样事例中，我要述说。」 留意神对世人之子的护理是有益的——从中可得许多好教训。我们自己所观察、所受益的好意见，当乐意为别人的益处传开；当我们述说所见的，便可放胆说话。 2. 从古人的智慧（伯 15:18）：「智慧人从列祖所受的话。」 请留意：今人的智慧和学问，多半源自古人。好儿女从好父母学到许多；我们既从先祖所学的，也当传给后裔，不向将来的世代隐瞒（诗 78:3-6）。若许多时代累积的知识之线，因一代的疏忽而断，又无所作为以保全其纯净完整，则后代皆受其害。以利法所引的权威，确是真权威——有位有势之人（伯 15:19），「这地惟独赐给他们」——所以可推想他们是天之所宠，最善于观察关于这地的事务。智慧之语出自有位有势之人（如所罗门）之口，便更有分量；然而有一种*「这世上有权有位之人没有一个知道的」（林前 2:7-8）*智慧。
二、讲论本身
他在此要表明——
1. 那些智慧良善的人在今世通常兴旺。 他只是略提（伯 15:19）——同道之人乃*「这地惟独赐给他们」的人；他们完全、平安地享受它，无外人从他们中间经过——既不分享，也不扰乱。约伯曾说「这地交在恶人手中」（伯 9:24）。「不」（以利法说）「「交在圣徒手中，并随他们所受的信仰一同流传；他们也不被外人敌人侵扰抢夺，如你被示巴人和迦勒底人所侵扰。」 但因许多神的子民在今世显著兴旺——如亚伯拉罕、以撒、雅各——便不能因此推论：那些如约伯受挫贫穷的，便不是神的子民。
2. 恶人——尤其压迫者和暴君式的统治者——常受惊吓，活得很不舒服，死得很可怜。 此点他详论，表明连那些不敬地敢惹神审判的人，仍不得不畏惧审判，至终必感受之。他用单数——「恶人」——意（有人以为）宁录；或也许基大老玛，或某个在耶和华面前的英勇猎户。我恐怕他意指约伯本人——他在伯 22:9-10明明指控他此处所述的暴虐和怯懦。他以为应用容易，约伯可在此描述中如照镜子般见自己的脸。如今——
〔1〕让我们看他如何描述那活得如此可怜的罪人。 他不以此为开头，而是将其作为其厄运之因（伯 15:25-28）。这不是寻常罪人，乃是头等的——是*「压迫者」（伯 15:20），是亵渎者、逼迫者——「既不敬畏神，也不尊重人」（路 18:2-4）的。** ① 他向神挑战，向他的权柄和权能挑战（伯 15:25）。 告诉他神的律法和义务，他便*「挣开他们的捆绑，去掉他们的绳索」（诗 2:3）——连造他的也不容他治理。告诉他神的怒气及其可畏，他便叫全能者尽力作他的最坏——他一意孤行，不管他，不受律法、良心或将来审判的知照所制。「他向神挥手」——向他挑战，向他怒气的权能挑战。神诚然在他够不着之处，但他向他挥手——表明若在能力所及，他必「推翻神」。这适用于某些罪人傲慢的不虔——他们实在「恨神的」（罗 1:30），其肉体的心思不仅是他的仇敌，更是仇敌本身（罗 8:7）。但哀哉！罪人的恶意如其僭妄一样无能，他能作什么？「他逞骄傲攻击全能者」——他妄想以他越轨的专制权力「改变节期和律法」（但 7:25），不顾护理，不顾良心的遏制，以抢掠和冤屈得胜。请留意：僭妄的罪人与全能者较量，是惊天的疯狂。「祸哉，那与造他的主争论的！」* ② 他裹在安逸和享乐之中（伯 15:27）：「他用脂油遮面。」 这既指他用日常的美味滋养肉体，又指他因此对神的审判心硬。 请留意：满足身体的食欲、终日饮宴至饱，常致灵魂及其利益的亏损。神为何被遗忘、被轻看？岂不是因为肚腹被当作神、幸福被置于感官之乐中？那些*「以酒和浓酒充满自己」（赛 56:12直译）的人抛弃一切严肃之事，又自媚「明日必像今日一样」。「在锡安安逸的人有祸了」（摩 6:1）。遮面的脂油使他面容傲慢，遮腰的脂油使他卧得舒适柔软、感觉迟钝——但这在对神怒气的箭面前是贫弱的庇护。 ③ 他以周围一切人之物 肥己（伯 15:28）。 他住在他自己使之成为荒凉的城中——驱逐其中居民，好独自占据（赛 5:8）。骄傲残忍的人在废墟中——尤其是自己手所造的废墟中——得奇异的乐趣；他们「毁坏城邑」（诗 9:6直译）又在毁坏中夸胜，因不使城邑成为乱堆、不吓走其中的居民，便不能据为己有。请留意：那要独占世界、抓住一切的人，失了一切的安慰，并在一切之中自陷于苦境。这位暴君如何达到目的、据有那一切带有古意之记号的城邑？我们被告知（伯 15:35）他藉恶意和虚假——那从起初就是说谎者和杀人者之人的恶的两样主要成分——「他们所怀的是毒害」，然后藉「所预备的诡诈」*去成就——假装保护他们所要降服的，又以和平的盟约更有效地推进战争的行动。愿神救一切好人脱离这样的恶人。
〔2〕让我们看这恶人的可怜光景——在属灵和属世的审判中都是如此。 ① 他的内心平安常被搅扰。 他在旁人看来安逸，他们因此嫉妒他、愿自己在他境况中；但那位知道人里面有什么的告诉我们：恶人自己胸中安慰满足如此少，以致他宁可被怜悯而不被嫉妒。 第一，他的良心控告他，他的罪和其所浸染的血使他一生「劳苦疼痛」（伯 15:20）。 他每想到自己所行的残忍、所沾染的血，便不安。他的罪每转一个弯都盯着他。Diri conscia facti mens habet attonitos——自觉有罪的心惊惶失措。 第二，**他为财富权能之久暂不定而烦恼：「强暴人度过的年数都被注定。」 他不论如何假装，知道它们不能长存，也有理由怕它们不久便尽——这使他烦躁。** 第三，他处于「战惧等候审判和那烧灭众人的烈火」（来 10:27）的 持续盼望中，这使他常在恐惧惊惶中；他如该隐住在挪得之地——即「动荡」之地（创 4:16）——又如巴施户尔——「四面惊吓」（耶 20:3-4）。「「惊吓的声音常在他耳中」（伯 15:21）。* 他知道天地都向他发怒，神向他动怒，全世界都恨他；他既未与任何一方和睦，便以为凡遇见他的都要杀他（创 4:14）。** 或他如负债潜逃之人，看人人都是差役。惧怕起先是随罪而来的（创 3:10），至今仍随附它。即使在兴旺中，他也料想毁坏者要临到他——或是神所差来为他报仇的灭命天使，或是某些受冤屈的臣民要自己报仇。那些*「在活人之地使人惊恐的」（结 32:25-27直译），通常自己也被料想所折磨。这进一步描绘于伯 15:22：他自料「有刀剑等候着他」；因他知道「用刀杀人的，必被刀杀」（启 13:10）。* 负疚的良心向罪人描绘一把*「四面转动发火焰的剑」（创 3:24）和自己不可避免地撞上去。又如伯 15:23：他知道「黑暗的日子」（或更当说黑暗的夜）为他预备好了，不能推开——既已派定，又速速临到，不能延迟。* 这黑暗之日不止于死；它是*「主的日子」——对一切恶人而言是黑暗而非光明——其中他们被判处无极无尽的黑暗。请留意：有些恶人虽看似安稳，却已经「在自己里面受了永远死的死刑」（林前 11:30直译），分明看见地狱为他们张口。无怪乎随后是（伯 15:24）：「急难困苦」——即里面灵魂的苦难和苦痛（罗 2:8-9，是神的「忿怒和恼恨」紧抓住良心的效果）——「使他害怕」那将要来的更坏。若这是里面的地狱，那前面的地狱又如何？他虽想摆脱恐惧，或喝掉它、或笑掉它，都无用；「这些东西要胜过他，制服他，像君王预备上阵一样」——其势过强不能抵挡。要保平安，便当保守无亏的良心。 第四，**他若一时遭难，便绝望得出（伯 15:22）：「他不信自己能从黑暗中转回。」* 好人盼望*「傍晚时分有光，从黑暗中出来的光」；但那些不愿从罪的黑暗中转回、反在其中「行走」（诗 82:5）的人，有何理由盼望从患难的黑暗中转回？沉沦的罪人之苦，在于知道他们永远不能从那全然的黑暗中转回，也不能越过那里所定的深渊。* 第五，他常为挂虑所扰，尤其护理稍一皱眉之时（伯 15:23）。 他如此怕贫穷，又如此见产业衰耗，以至在想象中已经*「飘流在外求食，出去讨一顿饭」，说：在哪里呢？那富翁在丰盛中喊：「怎么办呢？」（路 12:17）* 也许他假装怕穷，作为贪婪之行的借口；至终他被带到这绝境也是公道。我们读到那些*「饱足的，反作了雇工讨饭」（撒上 2:5）——这是这罪人不肯作的。他不能「挖」（路 16:3）——他太胖了（伯 15:27）；但他去乞讨也该羞愧。参见诗 109:10。大卫从未见过义人「讨饭」（诗 37:25）*；因为诚实说，他们必蒙人不求而赐的供养（诗 37:3）。但恶人缺它，也不能指望它轻易被赐。那从不施怜悯的，怎能寻见怜悯？
② **他外面的兴旺不久便要结束，他一切的信靠和一切的安慰也与之同尽。** 他怎能兴旺呢？当神向他*「冲去」*（伯 15:26，有人如此解）。神向谁*「冲去」*，必向谁*「冲倒」*；因他审判之时必胜。请看神的审判如何在这一切所图、所愿、所计之上挫败这属世的恶人，使其苦境完全。
*第一*，**他图得，却*「不得富足」（伯 15:29）。* 他自己贪婪的心使他不能真富。无有足够的人不算富，不以所有的为足的人不算有足够。唯独知足是大财（提前 6:6）。** 护理显著地拦阻某些人致富——挫败其图谋、破坏其计画、使其常落在后头。许多以欺压不义得多的，却不致富：来如去——以一罪得之，又以另一罪花之。
*第二*，**他图守，却是徒然：*「财物不得常存」*——必减少归于无有。** 神击打它，那*「一夜发生的，一夜便死」（拿 4:10）*；以虚浮得来的财富必减损（箴 13:11）。有人亲见那些以欺压立起的产业败落；纵非如此，所留的也带着咒诅归于继任者。*De male quaesitis vix gaudet tertius haeres*——不义之财，第三代也难得享受。他*「为自己和后裔永远*（直译）*买地」*；但有何用？*「也不可在地上延长他的产业」*——他的财富之名誉和安慰都不能延长；那些既去，其完全又在哪里？我们岂能指望在凡事都短暂的地上，有任何事的完全得以延长——我们不久便要看见一切完全的尽头（诗 90:10直译）？
*第三*，**他图留给后人。** 这事上他也受挫；他家族的枝子要灭亡——他本盼望在其上存活繁荣、又以使他们都作大人物为荣的。*「枝子也不发青」（伯 15:32）*；*「火焰必枯干他的枝子」（伯 15:30）*；他必如不结蕊的花，或如*「未熟的葡萄」（伯 15:33）*抖落——他们必在日子之初夭折，永不得成熟。许多人的家为他自己的罪所败坏。
*第四*，**他图自己长久享受；但此事上也受挫。**
a. 也许他被从其中取去（伯 15:30）：*「神口中的气必使他走去」*——离开财富归于别人；即神的怒气——*「如硫磺的溪流点燃那吞灭他的火」（赛 30:33）*——或他的话；他一说话便成就：*「今夜要你的灵魂」（路 12:20）*；如此*「恶人被驱走，正如他的恶；世俗的人正如他的世俗」（箴 14:32直译）。*
b. 也许它被从他取去，如鹰向天飞去：*「这事在未到期之先必成」（伯 15:32）*——即他比自己的兴旺活得长，见自己被剥光。
*第五*，**他在难中图谋如何出难（不图如何得益）；但此事上也受挫（伯 15:30）：*「他不得离开黑暗。」* 他一倒下，如哈曼，众人都说：「推倒他！」（斯 7:8-10）** 论到他曾说（伯 15:22）：*「他不信自己能从黑暗中转回」*——他以自己灾祸的长久吓唬自己；神也必*「选择他的妄想，将他所惧的带到他身上」（赛 66:4）*，如他向以色列所行的（民 14:28）。神对他的不信和绝望说*「阿们」*。
*第六*，**他图谋保全同伙，又希望藉同伙保全自己；但那也是徒然（伯 15:34-35）。** 他们的*「会众」*——整个联盟，他们和一切他们的帐棚——*「必致荒凉」*，被火烧灭。此处假冒为善和受贿被加在他们身上；即对神对人两面欺骗——以宗教的颜色冒犯神，以公道的颜色冤屈人。这些事不能善终。*「虽然手拉手」（箴 11:21直译）*支持这些诡诈之习，*「恶人必不免受罚」*。
〔3〕这一切的应用。 僭妄罪人的兴旺既如此可怜地终结，那么（伯 15:31）「他不要信靠虚空，因为虚妄必作他的报应。」 让临到别人的祸患作我们的警告，我们不要倚靠那向来叫倚靠者失望的破苇。 ① 那些信靠犯罪致富之路的人「信靠虚空」，「虚妄必作他们的报应」*——因他们得不着所期望的。他们的诡计要欺骗他们，也许在此世毁掉他们。* ② 那些既已致富便信靠财富的人——尤其是不诚致富者——信靠虚空；因它不能给他们满足。 黏附其上的罪债要毁掉其上的喜乐。他们*「所种的是风，所收的是暴风」（何 8:7）；至终必以最深的惭愧承认：「是欺哄的心使他们偏邪」，他们*「右手持虚假的谎言」（赛 44:20）*欺骗了自己。
英文原文
Second Address of Eliphaz (1520 BC)
¹ Then answered Eliphaz the Temanite, and said,
² Should a wise man utter vain knowledge, and fill his belly with the east wind?
³ Should he reason with unprofitable talk? or with speeches wherewith he can do no good?
⁴ Yea, thou castest off fear, and restrainest prayer before God.
⁵ For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty.
⁶ Thine own mouth condemneth thee, and not I: yea, thine own lips testify against thee.
⁷ Art thou the first man that was born? or wast thou made before the hills?
⁸ Hast thou heard the secret of God? and dost thou restrain wisdom to thyself?
⁹ What knowest thou, that we know not? what understandest thou, which is not in us?
¹⁰ With us are both the grayheaded and very aged men, much elder than thy father.
¹¹ Are the consolations of God small with thee? is there any secret thing with thee?
¹² Why doth thine heart carry thee away? and what do thy eyes wink at,
¹³ That thou turnest thy spirit against God, and lettest such words go out of thy mouth?
¹⁴ What is man, that he should be clean? and he which is born of a woman, that he should be righteous?
¹⁵ Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight.
¹⁶ How much more abominable and filthy is man, which drinketh iniquity like water?
Eliphaz here falls very foul upon Job, because he contradicted what he and his colleagues had said, and did not acquiesce in it and applaud it, as they expected. Proud people are apt thus to take it very much amiss if they may not have leave to dictate and give law to all about them, and to censure those as ignorant and obstinate, and all that is naught, who cannot in every thing say as they say. Several great crimes Eliphaz here charges Job with, only because he would not own himself a hypocrite.
I. He charges him with folly and absurdity (Job 15:2,3), that, whereas he had been reputed a wise man, he had now quite forfeited his reputation; any one would say that his wisdom had departed from him, he talked so extravagantly and so little to the purpose. Bildad began thus (Job 8:2), and Zophar, Job 11:2,3. It is common for angry disputants thus to represent one another's reasonings as impertinent and ridiculous more than there is cause, forgetting the doom of him that calls his brother Raca, and Thou fool. It is true, 1. That there is in the world a great deal of vain knowledge, science falsely so called, that is useless, and therefore worthless. 2. That this is the knowledge that puffs up, with which men swell in a fond conceit of their own accomplishments. 3. That, whatever vain knowledge a man may have in his head, if he would be thought a wise man he must not utter it, but let it die with himself as it deserves. 4. Unprofitable talk is evil talk. We must give an account in the great day not only for wicked words, but for idle words. Speeches therefore which do no good, which do no service either to God or our neighbour, or no justice to ourselves, which are no way to the use of edifying, were better unspoken. Those words which are as wind, light and empty, especially which are as the east wind, hurtful and pernicious, it will be pernicious to fill either ourselves or others with, for they will pass very ill in the account. 5. Vain knowledge or unprofitable talk ought to be reproved and checked, especially in a wise man, whom it worst becomes and who does most hurt by the bad example of it.
II. He charges him with impiety and irreligion (Job 15:4): "Thou castest off fear," that is, "the fear of God, and that regard to him which thou shouldst have; and then thou restrainest prayer." See what religion is summed up in, fearing God and praying to him, the former the most needful principle, the latter the most needful practice. Where no fear of God is no good is to be expected; and those who live without prayer certainly live without God in the world. Those who restrain prayer do thereby give evidence that they cast off fear. Surely those have no reverence of God's majesty, no dread of his wrath, and are in no care about their souls and eternity, who make no applications to God for his grace. Those who are prayerless are fearless and graceless. When the fear of God is cast off all sin is let in and a door opened to all manner of profaneness. It is especially bad with those who have had some fear of God, but have now cast it off—have been frequent in prayer, but now restrain it. How have they fallen! How is their first love lost! It denotes a kind of force put upon themselves. The fear of God would cleave to them, but they throw it off; prayer would be uttered, but they restrain it; and, in both, they baffle their convictions. Those who either omit prayer or straiten and abridge themselves in it, quenching the spirit of adoption and denying themselves the liberty they might take in the duty, restrain prayer. This is bad enough, but it is worse to restrain others from prayer, to prohibit and discourage prayer, as Darius, Da 6:7. Now,
1. Eliphaz charges this upon Job, either, (1.) As that which was his own practice. He thought that Job talked of God with such liberty as if he had been his equal, and that he charged him so vehemently with hard usage of him, and challenged him so often to a fair trial, that he had quite thrown off all religious regard to him. This charge was utterly false, and yet wanted not some colour. We ought not only to take care that we keep up prayer and the fear of God, but that we never drop any unwary expressions which may give occasion to those who seek occasion to question our sincerity and constancy in religion. Or, (2.) As that which others would infer from the doctrine he maintained. "If this be true" (thinks Eliphaz) "which Job says, that a man may be thus sorely afflicted and yet be a good man, then farewell all religion, farewell prayer and the fear of God. If all things come alike to all, and the best men may have the worst treatment in this world, every one will be ready to say, It is vain to serve God; and what profit is it to keep his ordinances? Mal 3:14. Verily I have cleansed my hands in vain, Ps 73:13,14. Who will be honest if the tabernacles of robbers prosper? Job 12:6. If there be no forgiveness with God (Job 7:21), who will fear him? Ps 130:4. If he laugh at the trial of the innocent (Job 9:23), if he be so difficult of access (Job 9:32), who will pray to him?" Note, It is a piece of injustice which even wise and good men are too often guilty of, in the heat of disputation, to charge upon their adversaries those consequences of their opinions which are not fairly drawn from them and which really they abhor. This is not doing as we would be done by.
2. Upon this strained innuendo Eliphaz grounds that high charge of impiety (Job 15:5): Thy mouth utters thy iniquity—teaches it, so the word is. "Thou teachest others to have the same hard thoughts of God and religion that thou thyself hast." It is bad to break even the least of the commandments, but worse to teach men so, Mt 5:19. If we ever thought evil, let us lay our hand upon our mouth to suppress the evil thought (Pr 30:32), and let us by no means utter it; that is putting an imprimatur to it, publishing it with allowance, to the dishonour of God and the damage of others. Observe, When men have cast off fear and prayer their mouths utter iniquity. Those that cease to do good soon learn to do evil. What can we expect but all manner of iniquity from those that arm not themselves with the grace of God against it? But thou choosest the tongue of the crafty, that is, "Thou utterest thy iniquity with some show and pretence of piety, mixing some good words with the bad, as tradesmen do with their wares to help them off." The mouth of iniquity could not do so much mischief as it does without the tongue of the crafty. The serpent beguiled Eve through his subtlety. See Ro 16:18. The tongue of the crafty speaks with design and deliberation; and therefore those that use it may be said to choose it, as that which will serve their purpose better than the tongue of the upright: but it will be found, at last, that honesty is the best policy. Eliphaz, in his first discourse, had proceeded against Job upon mere surmise (Job 4:6,7), but now he has got proof against him from his own discourses (Job 15:6): Thy own mouth condemns thee, and not I. But he should have considered that he and his fellows had provoked him to say that which now they took advantage of; and that was not fair. Those are most effectually condemned that are condemned by themselves, Tit 3:11, Lu 19:22. Many a man needs no more to sink him than for his own tongue to fall upon him.
III. He charges him with intolerable arrogancy and self-conceitedness. It was a just, and reasonable, and modest demand that Job had made (Job 12:3), Allow that I have understanding as well as you; but see how they seek occasion against him: that is misconstrued, as if he pretended to be wiser than any man. Because he will not grant to them the monopoly of wisdom, they will have it thought that he claims it to himself, Job 15:7-9. As if he thought he had the advantage of all mankind, 1. In length of acquaintance with the world, which furnishes men with so much the more experience: "Art thou the first man that was born; and, consequently, senior to us, and better able to give the sense of antiquity and the judgment of the first and earliest, the wisest and purest, ages? Art thou prior to Adam?" So it may be read. "Did not he suffer for sin; and yet wilt not thou, who art so great a sufferer, own thyself a sinner? Wast thou made before the hills, as Wisdom herself was? Pr 8:23, etc. Must God's counsels, which are as the great mountains (Ps 36:6), and immovable as the everlasting hills, be subject to thy notions and bow to them? Dost thou know more of the world than any of us do? No, thou art but of yesterday even as we are," Job 8:9. Or, 2. In intimacy of acquaintance with God (Job 15:8): "Hast thou heard the secret of God? Dost thou pretend to be of the cabinet-council of heaven, that thou canst give better reasons than others can for God's proceedings?" There are secret things of God, which belong not to us, and which therefore we must not pretend to account for. Those are daringly presumptuous who do. He also represents him, (1.) As assuming to himself such knowledge as none else had: "Dost thou restrain wisdom to thyself, as if none were wise besides?" Job had said (Job 13:2), What you know, the same do I know also; and now they return upon him, according to the usage of eager disputants, who think they have a privilege to commend themselves: What knowest thou that we know not? How natural are such replies as these in the heat of argument! But how simple do they look afterwards, upon the review! (2.) As opposing the stream of antiquity, a venerable name, under the shade of which all contending parties strive to shelter themselves: "With us are the gray-headed and very aged men, Job 15:10. We have the fathers on our side; all the ancient doctors of the church are of our opinion." A thing soon said, but not so soon proved; and, when proved, truth is not so soon discovered and proved by it as most people imagine. David preferred right scripture-knowledge before that of antiquity (Ps 119:100): I understand more than the ancients, because I keep thy precepts. Or perhaps one or more, if not all three, of these friends of Job, were older than he (Job 32:6), and therefore they thought he was bound to acknowledge them to be in the right. This also serves contenders to make a noise with to very little purpose. If they are older than their adversaries, and can say they knew such a thing before their opponents were born, this will not serve to justify them in being arrogant and overbearing; for the oldest are not always the wisest, Job 32:9.
IV. He charges him with a contempt of the counsels and comforts that were given him by his friends (Job 15:11): Are the consolations of God small with thee? 1. Eliphaz takes it ill that Job did not value the comforts which he and his friends administered to him more than it seems he did, and did not welcome every word they said as true and important. It is true they had said some very good things, but, in their application to Job, they were miserable comforters. Note, We are apt to think that great and considerable which we ourselves say, when others perhaps with good reason think it small and trifling. Paul found that those who seemed to be somewhat, yet, in conference, added nothing to him, Ga 2:6. 2. He represents this as a slight put upon divine consolations in general, as if they were of small account with him, whereas really they were not. If he had not highly valued them, he could not have borne up as he did under his sufferings. Note, (1.) The consolations of God are not in themselves small. Divine comforts are great things, that is, the comfort which is from God, especially the comfort which is in God. (2.) The consolations of God not being small in themselves, it is very lamentable if they be small with us. It is a great affront to God, and an evidence of a degenerate depraved mind, to disesteem and undervalue spiritual delights and despise the pleasant land. "What!" (says Eliphaz) "is there any secret thing with thee? Hast thou some cordial to support thyself with, that is a proprium, an arcanum, that nobody else can pretend to, or knows any thing of?" Or, "Is there some secret sin harboured and indulged in thy bosom, which hinders the operation of divine comforts?" None disesteem divine comforts but those that secretly affect the world and the flesh.
V. He charges him with opposition to God himself and to religion (Job 15:12,13): "Why doth thy heart carry thee away into such indecent irreligious expressions?" Note, Every man is tempted when he is drawn away of his own lust, Jam 1:14. If we fly off from God and our duty, or fly out into anything amiss, it is our own heart that carries us away. If thou scornest, thou alone shalt bear it. There is a violence, an ungovernable impetus, in the turnings of the soul; the corrupt heart carries men away, as it were, by force, against their convictions. "What is it that thy eyes wink at? Why so careless and mindless of what is said to thee, hearing it as if thou wert half asleep? Why so scornful, disdaining what we say, as if it were below thee to take notice of it? What have we said that deserves to be thus slighted—nay, that thou turnest thy spirit against God?" It was bad that his heart was carried away from God, but much worse that it was turned against God. But those that forsake God will soon break out in open enmity to him. But how did this appear? Why, "Thou lettest such words go out of thy mouth, reflecting on God, and his justice and goodness." It is the character of the wicked that they set their mouth against the heavens (Ps 73:9), which is a certain indication that the spirit is turned against God. He thought Job's spirit was soured against God, and so turned from what it had been, and exasperated at his dealings with him. Eliphaz wanted candour and charity, else he would not have put such a harsh construction upon the speeches of one that had such a settled reputation for piety and was now in temptation. This was, in effect, to give the cause on Satan's side, and to own that Job had done as Satan said he would, had cursed God to his face.
VI. He charges him with justifying himself to such a degree as even to deny his share in the common corruption and pollution of the human nature (Job 15:14): What is man, that he should be clean? that is, that he should pretend to be so, or that any should expect to find him so. What is he that is born of a woman, a sinful woman, that he should be righteous? Note, 1. Righteousness is cleanness; it makes us acceptable to God and easy to ourselves, Ps 18:24. 2. Man, in his fallen state, cannot pretend to be clean and righteous before God, either to acquit himself to God's justice or recommend himself to his favour. 3. He is to be adjudged unclean and unrighteous because born of a woman, from whom he derives a corrupt nature, which is both his guilt and his pollution. With these plain truths Eliphaz thinks to convince Job, whereas he had just now said the same (Job 14:4): Who can bring a clean thing out of an unclean? But does it therefore follow that Job is a hypocrite, and a wicked man, which is all that he denied? By no means. Though man, as born of a woman, is not clean, yet, as born again of the Spirit, he is clean. 4. Further to evince this he here shows, (1.) That the brightest creatures are imperfect and impure before God, Job 15:15. God places no confidence in saints and angels; he employs both, but trusts neither with his service, without giving them fresh supplies of strength and wisdom for it, as knowing they are not sufficient of themselves, neither more nor better than his grace makes them. He takes no complacency in the heavens themselves. How pure soever they seem to us, in his eye they have many a speck and many a flaw: The heavens are not clean in his sight. If the stars (says Mr. Caryl) have no light in the sight of the sun, what light has the sun in the sight of God! See Isa 24:23. (2.) That man is much more so (Job 15:16): How much more abominable and filthy is man! If saints are not to be trusted, much less sinners. If the heavens are not pure, which are as God made them, much less man, who is degenerated. Nay, he is abominable and filthy in the sight of God, and if ever he repent he is so in his own sight, and therefore he abhors himself. Sin is an odious thing, it makes men hateful. The body of sin is so, and is therefore called a dead body, a loathsome thing. Is it not a filthy thing, and enough to make any one sick, to see a man eating swine's food or drinking some nauseous and offensive stuff? Such is the filthiness of man that he drinks iniquity (that abominable thing which the Lord hates) as greedily, and with as much pleasure, as a man drinks water when he is thirsty. It is his constant drink; it is natural to sinners to commit iniquity. It gratifies, but does not satisfy, the appetites of the old man. It is like water to a man in a dropsy. The more men sin the more they would sin.
¹⁷ I will show thee, hear me; and that which I have seen I will declare;
¹⁸ Which wise men have told from their fathers, and have not hid it:
¹⁹ Unto whom alone the earth was given, and no stranger passed among them.
²⁰ The wicked man travaileth with pain all his days, and the number of years is hidden to the oppressor.
²¹ A dreadful sound is in his ears: in prosperity the destroyer shall come upon him.
²² He believeth not that he shall return out of darkness, and he is waited for of the sword.
²³ He wandereth abroad for bread, saying, Where is it? he knoweth that the day of darkness is ready at his hand.
²⁴ Trouble and anguish shall make him afraid; they shall prevail against him, as a king ready to the battle.
²⁵ For he stretcheth out his hand against God, and strengtheneth himself against the Almighty.
²⁶ He runneth upon him, even on his neck, upon the thick bosses of his bucklers:
²⁷ Because he covereth his face with his fatness, and maketh collops of fat on his flanks.
²⁸ And he dwelleth in desolate cities, and in houses which no man inhabiteth, which are ready to become heaps.
²⁹ He shall not be rich, neither shall his substance continue, neither shall he prolong the perfection thereof upon the earth.
³⁰ He shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth shall he go away.
³¹ Let not him that is deceived trust in vanity: for vanity shall be his recompence.
³² It shall be accomplished before his time, and his branch shall not be green.
³³ He shall shake off his unripe grape as the vine, and shall cast off his flower as the olive.
³⁴ For the congregation of hypocrites shall be desolate, and fire shall consume the tabernacles of bribery.
³⁵ They conceive mischief, and bring forth vanity, and their belly prepareth deceit.
Eliphaz, having reproved Job for his answers, here comes to maintain his own thesis, upon which he built his censure of Job. His opinion is that those who are wicked are certainly miserable, whence he would infer that those who are miserable are certainly wicked, and that therefore Job was so. Observe,
I. His solemn preface to this discourse, in which he bespeaks Job's attention, which he had little reason to expect, he having given so little heed to and put so little value upon what Job had said (Job 15:17): "I will show thee that which is worth hearing, and not reason, as thou dost, with unprofitable talk." Thus apt are men, when they condemn the reasonings of others, to commend their own. He promises to teach him, 1. From his own experience and observation: "That which I have myself seen, in divers instances, I will declare." It is of good use to take notice of the providences of God concerning the children of men, from which many a good lesson may be learned. What good observations we have made, and have found benefit by ourselves, we should be ready to communicate for the benefit of others; and we may speak boldly when we declare what we have seen. 2. From the wisdom of the ancients (Job 15:18): Which wise men have told from their fathers. Note, The wisdom and learning of the moderns are very much derived from those of the ancients. Good children will learn a good deal from their good parents; and what we have learned from our ancestors we must transmit to our posterity and not hide from the generations to come. See Ps 78:3-6. If the thread of the knowledge of many ages be cut off by the carelessness of one, and nothing be done to preserve it pure and entire, all that succeed fare the worse. The authorities Eliphaz vouched were authorities indeed, men of rank and figure (Job 15:19), unto whom alone the earth was given, and therefore you may suppose them favourites of Heaven and best capable of making observations concerning the affairs of this earth. The dictates of wisdom come with advantage from those who are in places of dignity and power, as Solomon; yet there is a wisdom which none of the princes of this world knew, 1Co 2:7,8.
II. The discourse itself. He here aims to show,
1. That those who are wise and good do ordinarily prosper in this world. This he only hints at (Job 15:19), that those of whose mind he was were such as had the earth given to them, and to them only; they enjoyed it entirely and peaceably, and no stranger passed among them, either to share with them or give disturbance to them. Job had said, The earth is given into the hand of the wicked, Job 9:24. "No," says Eliphaz, "it is given into the hands of the saints, and runs along with the faith committed unto them; and they are not robbed and plundered by strangers and enemies making inroads upon them, as thou art by the Sabeans and Chaldeans." But because many of God's people have remarkably prospered in this world, as Abraham, Isaac, and Jacob, it does not therefore follow that those who are crossed and impoverished, as Job, are not God's people.
2. That wicked people, and particularly oppressors and tyrannizing rulers, are subject to continual terrors, live very uncomfortably, and perish very miserably. On this head he enlarges, showing that even those who impiously dare God's judgments yet cannot but dread them and will feel them at last. He speaks in the singular number—the wicked man, meaning (as some think) Nimrod; or perhaps Chedorlaomer, or some such mighty hunter before the Lord. I fear he meant Job himself, whom he expressly charges both with the tyranny and with the timorousness here described, Job 22:9,10. Here he thinks the application easy, and that Job might, in this description, as in a glass, see his own face. Now,
(1.) Let us see how he describes the sinner who lives thus miserably. He does not begin with that, but brings it in as a reason of his doom, Job 15:25-28. It is no ordinary sinner, but one of the first rate, an oppressor (Job 15:20), a blasphemer, and a persecutor, one that neither fears God nor regards man. [1.] He bids defiance to God, and to his authority and power, Job 15:25. Tell him of the divine law, and its obligations; he breaks those bonds asunder, and will not have, no, not him that made him, to restrain him or rule over him. Tell him of the divine wrath, and its terrors; he bids the Almighty do his worst, he will have his will, he will have his way, in spite of him, and will not be controlled by law, or conscience, or the notices of a judgment to come. He stretches out his hand against God, in defiance of him and of the power of his wrath. God is indeed out of his reach, but he stretches out his hand against him, to show that, if it were in his power, he would ungod him. This applies to the audacious impiety of some sinners who are really haters of God (Ro 1:30), and whose carnal mind is not only an enemy to him, but enmity itself, Ro 8:7. But, alas! the sinner's malice is as impotent as it is impudent; what can he do? He strengthens himself (he would be valiant, so some read it) against the Almighty. He thinks with his exorbitant despotic power to change times and laws (Da 7:25), and, in spite of Providence, to carry the day for rapine and wrong, clear of the check of conscience. Note, It is the prodigious madness of presumptuous sinners that they enter the lists with Omnipotence. Woe unto him that strives with his Maker. That is generally taken for a further description of the sinner's daring presumption (Job 15:26): He runs upon him, upon God himself, in a direct opposition to him, to his precepts and providences, even upon his neck, as a desperate combatant, when he finds himself an unequal match for his adversary, flies in his face, though, at the same time, he falls on his sword's point, or the sharp spike of his buckler. Sinners, in general, run from God; but the presumptuous sinner, who sins with a high hand, runs upon him, fights against him, and bids defiance to him; and it is easy to foretel what will be the issue. [2.] He wraps himself up in security and sensuality (Job 15:27): He covers his face with his fatness. This signifies both the pampering of his flesh with daily delicious fare and the hardening of his heart thereby against the judgments of God. Note, The gratifying of the appetites of the body, feeding and feasting that to the full, often turns to the damage of the soul and its interests. Why is God forgotten and slighted, but because the belly is made a god of and happiness placed in the delights of sense? Those that fill themselves with wine and strong drink abandon all that is serious and flatter themselves with hopes that tomorrow shall be as this day, Isa 56:12. Woe to those that are thus at ease in Zion, Am 6:1,3,4, Lu 12:19. The fat that covers his face makes him look bold and haughty, and that which covers his flanks makes him lie easy and soft, and feel little; but this will prove poor shelter against the darts of God's wrath. [3.] He enriches himself with the spoils of all about him, Job 15:28. He dwells in cities which he himself has made desolate by expelling the inhabitants out of them, that he might be placed alone in them, Isa 5:8. Proud and cruel men take a strange pleasure in ruins, when they are of their own making, in destroying cities (Ps 9:6) and triumphing in the destruction, since they cannot make them their own but by making them ready to become heaps, and frightening the inhabitants out of them. Note, Those that aim to engross the world to themselves, and grasp at all, lose the comfort of all, and make themselves miserable in the midst of all. How does this tyrant gain his point, and make himself master of cities that have all the marks of antiquity upon them? We are told (Job 15:35) that he does it by malice and falsehood, the two chief ingredients of his wickedness who was a liar and a murderer from the beginning, They conceive mischief, and then they effect it by preparing deceit, pretending to protect those whom they design to subdue, and making leagues of peace the more effectually to carry on the operations of war. From such wicked men God deliver all good men.
(2.) Let us see now what is the miserable condition of this wicked man, both in spiritual and temporal judgments.
[1.] His inward peace is continually disturbed. He seems to those about him to be easy, and they therefore envy him and wish themselves in his condition; but he who knows what is in men tells us that a wicked man has so little comfort and satisfaction in his own breast that he is rather to be pitied than envied. First, His own conscience accuses him, and with the pangs and throes of that he travaileth in pain all his days, Job 15:20. He is continually uneasy at the thought of the cruelties he as been guilty of and the blood in which he has imbrued his hands. His sins stare him in the face at every turn. Diri conscia facti mens habet attonitos—Conscious guilt astonishes and confounds. Secondly, He is vexed at the uncertainty of the continuance of his wealth and power: The number of years is hidden to the oppressor. He knows, whatever he pretends, that they will not last always, and has reason to fear that they will not last long and this he frets at. Thirdly, He is under a certain fearful expectation of judgment and fiery indignation (Heb 10:27), which puts him into, and keeps him in, a continual terror and consternation, so that he dwells with Cain in the land of Nod, or commotion (Ge 4:16), and is made like, Pashur, Magor-missabib—a terror round about, Jer 20:3,4. A dreadful sound is in his ears, Job 15:21. He knows that both heaven and earth are incensed against him, that God is angry with him and that all the world hates him; he has done nothing to make his peace with either, and therefore he thinks that every one who meets him will slay him, Ge 4:14. Or he is like a man absconding for debt, who thinks every man a bailiff. Fear came in, at first, with sin (Ge 3:10) and still attends it. Even in prosperity he is apprehensive that the destroyer will come upon him, either some destroying angel sent of God to avenge his quarrel or some of his injured subjects who will be their own avengers. Those who are the terror of the mighty in the land of the living usually go down slain to the pit (Eze 32:25), the expectation of which makes them a terror to themselves. This is further set forth (Job 15:22): He is, in his own apprehension, waited for of the sword; for he knows that he who killeth with the sword must be killed with the sword, Re 13:10. A guilty conscience represents to the sinner a flaming sword turning every way (Ge 3:24) and himself inevitably running on it. Again (Job 15:23): He knows that the day of darkness (or the night of darkness rather) is ready at his hand, that it is appointed to him and cannot be put by, that it is hastening on apace and cannot be put off. This day of darkness is something beyond death; it is that day of the Lord which to all wicked people will be darkness and not light and in which they will be doomed to utter, endless, darkness. Note, Some wicked people, though they seem secure, have already received the sentence of death, eternal death, within themselves, and plainly see hell gaping for them. No marvel that it follows (Job 15:24), Trouble and anguish (that inward tribulation and anguish of soul spoken of Ro 2:8,9, which are the effect of God's indignation and wrath fastening upon the conscience) shall make him afraid of worse to come. What is the hell before him if this be the hell within him? And though he would fain shake off his fears, drink them away, and jest them away, it will not do; they shall prevail against him, and overpower him, as a king ready to the battle, with forces too strong to be resisted. He that would keep his peace, let him keep a good conscience. Fourthly, If at any time he be in trouble, he despairs of getting out (Job 15:22): He believeth not that he shall return out of darkness, but he gives himself up for gone and lost in an endless night. Good men expect light at evening time, light out of darkness; but what reason have those to expect that they shall return out of the darkness of trouble who would not return from the darkness of sin, but went on in it? Ps 82:5. It is the misery of damned sinners that they know they shall never return out of that utter darkness, nor pass the gulf there fixed. Fifthly, He perplexes himself with continual care, especially if Providence ever so little frown upon him, Job 15:23. Such a dread he has of poverty, and such a waste does he discern upon his estate, that he is already, in his own imagination, wandering abroad for bread, going a begging for a meal's meat, and saying, Where is it? The rich man, in his abundance, cried out, What shall I do? Lu 12:17. Perhaps he pretends fear of wanting, as an excuse of his covetous practices; and justly may he be brought to this extremity at last. We read of those who were full, but have hired out themselves for bread (1Sa 2:5), which this sinner will not do. He cannot dig; he is too fat (Job 15:27): but to beg he may well be ashamed. See Ps 109:10. David never saw the righteous so far forsaken as to beg their bread; for, verily, they shall be fed by the charitable unasked, Ps 37:3,25. But the wicked want it, and cannot expect it should be readily given them. How should those find mercy who never showed mercy?
[2.] His outward prosperity will soon come to an end, and all his confidence and all his comfort will come to an end with it. How can he prosper when God runs upon him? so some understand that, Job 15:26. Whom God runs upon he will certainly run down; for when he judges he will overcome. See how the judgments of God cross this worldly wicked man in all his cares, desires, and projects, and so complete his misery. First, He is in care to get, but he shall not be rich, Job 15:29. His own covetous mind keeps him from being truly rich. He is not rich that has not enough, and he has not enough that does not think he has. It is contentment only that is great gain. Providence remarkably keeps some from being rich, defeating their enterprises, breaking their measures, and keeping them always behind-hand. Many that get much by fraud and injustice, yet do not grow rich: it goes as it comes; it is got by one sin and spent upon another. Secondly, He is in care to keep what he has got, but in vain: His substance shall not continue; it will dwindle and come to nothing. God blasts it, and what came up in a night perishes in a night. Wealth gotten by vanity will certainly be diminished. Some have themselves lived to see the ruin of those estates which have been raised by oppression; but, where this is not the case, that which is left goes with a curse to those who succeed. De male quæsitis vix gaudet tertius hæres—Ill-gotten property will scarcely be enjoyed by the third generation. He purchases estates to him and his heirs for ever; but to what purpose? He shall not prolong the perfection thereof upon the earth; neither the credit nor the comfort of his riches shall be prolonged; and, when those are gone, where is the perfection of them? How indeed can we expect the perfection of any thing to be prolonged upon the earth, where every thing is transitory, and we soon see the end of all perfection? Thirdly, He is in care to leave what he has got and kept to his children after him. But in this he is crossed; the branches of his family shall perish, in whom he hoped to live and flourish and to have the reputation of making them all great men. They shall not be green, Job 15:32. The flame shall dry them up, Job 15:30. he shall shake them off as blossoms that never knit, or as the unripe grape, Job 15:33. They shall die in the beginning of their days and never come to maturity. Many a man's family is ruined by his iniquity. Fourthly, He is in care to enjoy it a great while himself; but in that also he is crossed. 1. He may perhaps be taken from it (Job 15:30): By the breath of God's mouth shall he go away, and leave his wealth to others; that is, by God's wrath, which, like a stream of brimstone, kindles the fire that devours him (Isa 30:33), or by his word; he speaks, and it is done immediately. This night thy soul shall be required of thee; and so the wicked is driven away in his wickedness, the worldling in his worldliness. 2. It may perhaps be taken from him, and fly away like an eagle towards heaven: It shall be accomplished (or cut off) before his time (Job 15:32); that is, he shall survive his prosperity, and see himself stripped of it. Fifthly, He is in care, when he is in trouble, how to get out of it (not how to get good by it); but in this also he is crossed (Job 15:30): He shall not depart out of darkness. When he begins to fall, like Haman, all men say, "Down with him." It was said of him (Job 15:22), He believeth not that he shall return out of darkness. He frightened himself with the perpetuity of his calamity, and God also shall choose his delusions and bring his fears upon him (Isa 66:4), as he did upon Israel, Nu 14:28. God says Amen to his distrust and despair. Sixthly, He is in care to secure his partners, and hopes to secure himself by his partnership with them; but that is in vain too, Job 15:34,35. The congregation of them, the whole confederacy, they and all their tabernacles, shall be desolate and consumed with fire. Hypocrisy and bribery are here charged upon them; that is, deceitful dealing both with God and man—God affronted under colour of religion, man wronged under colour of justice. It is impossible that these should end well. Though hand join in hand for the support of these perfidious practices, yet shall not the wicked go unpunished. (3.) The use and application of all this. Will the prosperity of presumptuous sinners end thus miserably? Then (Job 15:31) let not him that is deceived trust in vanity. Let the mischiefs which befal others be our warnings, and let not us rest on that broken reed which always failed those who leaned on it. [1.] Those who trust to their sinful ways of getting wealth trust in vanity, and vanity will be their recompence, for they shall not get what they expected. Their arts will deceive them and perhaps ruin them in this world. [2.] Those who trust to their wealth when they have gotten it, especially to the wealth they have gotten dishonestly, trust in vanity; for it will yield them no satisfaction. The guilt that cleaves to it will ruin the joy of it. They sow the wind, and will reap the whirlwind, and will own at length, with the utmost confusion, that a deceived heart turned them aside, and that they cheated themselves with a lie in their right hand.
约伯或许自认在自己案件的良善上如此清楚、如此满意，以至他以为纵然没有说服他的三位朋友，至少也已使他们缄默；然而看来并非如此：在本章中他们开始对他发动第二轮攻势，每个人如同先前一样激烈地重新指控他。人天然就偏爱自己的见解，因而固执己见，难以退让。以利法在此仍紧守他先前定约伯为有罪所依据的原则，并且：I. 他责备约伯的自以为义，并将许多由此不公平推论出来的恶事归咎于他（伯15:2-13）。II. 他劝约伯在神面前谦卑，并自觉羞愧（伯15:14-16）。III. 他向约伯长篇论述恶人的可悲光景——他们向神硬心，以及为他们所预备的审判（伯15:17-25）。他的责备（因其坦率）与他的教义（因其纯正）都可善加运用，尽管两者都被误用在约伯身上。