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Pompous prefaces, like the teeming mountain, often introduce poor performances; but Elihu's discourse here does not disappoint the expectations which his preface had raised. It is substantial, and lively, and very much to the purpose. He had, in the foregoing chapter, said what he had to say to Job's three friends; and now he comes up close to Job himself and directs his speech to him. I. He bespeaks Job's favourable acceptance of what he should say, and desires he would take him for that person whom he had so often wished for, that would plead with him, and receive his plea on God's behalf, Job 33:1-7. II. He does, in God's name, bring an action against him, for words which he had spoken, in the heat of disputation, reflecting upon God as dealing hardly with him, Job 33:8-11. III. He endeavours to convince him of his fault and folly herein, by showing him, 1. God's sovereign dominion over man, Job 33:12,13. 2. The care God takes of man, and the various ways and means he uses to do his soul good, which we have reason to think he designs when he lays bodily afflictions upon him, Job 33:14. (1.) Job had sometimes complained of unquiet dreams, Job 7:14. "Why," says Elihu, "God sometimes speaks conviction and instruction to men by such dreams," Job 33:15-18. (2.) Job had especially complained of his sicknesses and pains; and, as to these, he shows largely that they were so far from being tokens of God's wrath, as Job took them, or evidences of Job's hypocrisy, as his friends took them, that they were really wise and gracious methods, which divine grace took for the increase of his acquaintance with God, to work patience, experience, and hope, Job 33:19-30. And, lastly, he concludes with a request to Job, either to answer him or give him leave to go on, Job 33:31-33.
1-33
The Address of Elihu (1520 BC)
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以利戶的宣講（主前1520年）
¹ 約伯啊，請聽我的話，留心聽我一切的言語。
² 看哪，我現在開口，我的舌頭在我口中發言。
³ 我的言語要發自我心中的正直；我所知道的，我的嘴唇要誠誠實實地述說。
⁴ 神的靈造了我，全能者的氣使我得生。
⁵ 你若能回答我，就站起來，把你的話陳明在我面前。
⁶ 看哪，我在神面前與你所願的相同，也是出自泥土。
⁷ 看哪，我的威嚴不使你懼怕，我的重擔也不壓在你身上。
以利戶在此使用幾個論證，不僅要勸約伯耐心地聽他，更要相信他有意為他做一件善工，樂意接受，並願意領受他如今將要給的教訓。讓約伯思想，1. 以利戶沒有與他的三個朋友聯合反對他。他在前一章已經聲明不贊同他們的做法，否定了他們的假設，並完全擱置了他們用來醫治約伯的方法。約伯啊，請聽我的話（Job 33:1）。他們都唱同一首歌，都以同一個腔調說話；但我卻在嘗試一個新的論述，所以你要留心聽我一切的言語，而不是只聽其中一部分；因為我們若不完整地領受、全部聆聽，就不能判斷一篇演講。2. 他打算把這當作一件莊嚴的事來做，不是順帶說一句話，或來一句簡短的反詰來顯示自己的機智：經過長久的沉默之後，他開了口（Job 33:2），帶著深思熟慮和用意。經過成熟的考慮，他已經開始說話，並預備好繼續——只要約伯以關注來鼓勵他。3. 他決心照自己所想的說話，不說別的（Job 33:3）：我的言語要發自我心中的正直，是我的信念和見解的真實產物。有理由懷疑約伯的三個朋友在自己良心裏並不認為約伯有他們在演講中——只是為了支持他們的假設——所描繪的那樣壞；那是不公正的。為了服事一個目的，用舌頭去定那些我們同時在良心裏不得不認為好的人為有罪，是卑鄙的事。以利戶是個正直人，不屑於如此行。4. 他所說的將是容易明白的，不晦澀難解：我的嘴唇要誠誠實實地述說我所知道的。約伯能輕易地領會他的意思，看出他的用意。論到神之事的人當小心避免一切觀念和表達上的晦澀和困惑，盡量以簡明清楚的方式說話；因為這樣才能顯明他們自己確實明白所論的，確實心存誠實，也確實有心造就聽者。5. 他在論述中要盡力善用神所賜給他的理性和悟性——他從神的靈和全能者的氣所領受的那生命、那理性的靈魂（Job 33:4）。他承認自己不配與長輩交鋒，但他希望他們不要因他年輕而輕視他，因為他與他們一樣是神的傑作——為同一隻手所造，賦有同樣高貴的權能和官能，為同一偉大目的而設計；因此，造他的神為何不能使用他作為使約伯得益的工具呢？我們也當以這樣的思想激勵自己（也許以利戶正是如此應用），按自己的能力在所處的位置上行善。神造了我們，賜我們生命，因此我們當努力把生命用在美好的目的上，用以榮耀神、照他的旨意事奉我們的世代，好叫我們達到受造的目的，不至於被說我們是徒然受造。6. 他非常樂意聽約伯對他所要說的話可以提出的任何反對（Job 33:5）：*你若能，就回答我。*你若還有那麼多的力量和精神，尚未因疾病和爭辯而完全耗盡，*就把你的話陳明，*它們必得到應有的考量。能說理的人也會聽理。7. 他常常盼望有人為神出面，可以與之坦然理論，可以把事情交付他仲裁——以利戶願意作這樣的人（Job 33:6）：*我在神面前與你所願的相同。*約伯曾何等動情地渴望（Job 16:21）：*願人為人與神辯白！*又（Job 22:3原文有出入，此處對照為Job 23:3）：*惟願我知道在哪裏可以尋見他！*只是他要定下條件：他的威嚴不使他懼怕（Job 13:21）。「如今，」以利戶說，「就這一次，把我看作站在神的地位上。我要承擔為他向你辯護的責任，向你指明你在何處冒犯了他，他有甚麼反對你的理由；你有甚麼上訴或控訴要向神提出的，就向我提出。」8. 他並非與他力量不相稱的對手：*我也是出自泥土。*我與第一個人（Ge 2:7）一樣，我與你一樣。約伯曾以此向神力爭，作為他不當嚴厲待他的理由（Job 10:9）：求你記念你造我如摶泥一般。「我，」以利戶說，*也是出自泥土，*與你一樣——*出自同樣的泥土，*有人如此讀。我們所有人都當想到自己是出自泥土；我們有幸，那些在我們面前代表神的人也是如此——他藉著與我們一樣的人對我們說話，正如以色列在充分試驗之後所願的（De 5:24）。神已經智慧地將這寶貝放在與我們一樣的瓦器裏（2Co 4:7）。9. 他不必害怕他所發起的攻勢（Job 33:7）：我的威嚴不使你懼怕，（1.）「不像你的朋友們以他們的辯論所做的那樣。我不像他們那樣辱罵你，也不起草那樣沉重的指控書來對付你。」也不，（2.）「不像神若出現與你理論時所會做的那樣。我與你站在同一水平上，為同一模型所造，因此不能加諸於你那種你理所當然懼怕從神的威嚴之顯現而來的恐怖。」我們若要正確地使人知罪，必須藉著理性，不是藉著恐怖，藉著公平的辯論，不是藉著沉重的手。
⁸ 你說的話我親耳聽見了，我聽見了你言語的聲音，說：
⁹ 我是清潔的，毫無過犯；我是無辜的，在我裏面也沒有罪孽。
¹⁰ 看哪，他找機會攻擊我，把我當作仇敵，
¹¹ 把我的腳上了木狗，察看我一切的道路。
¹² 看哪，在這一點上你沒有理；我要回答你，神比世人更大。
¹³ 你為何與他爭辯呢？因為他對自己的事不加說明。
在這些經文中——
I. 以利hu特別指控約伯說了一些不得體的話，影射了神在對待他上的公義和良善。他不是根據傳聞來提出指控，而是親耳聽見了他在此所責備的話（Job 33:8）：*你說的話我親耳聽見了，*也在這全體會眾面前聽見了。他不是第二手得到的；若是如此，他還會希望實情不如所傳的那麼糟。他不是從約伯私下的談話中聽來的，因為若如此，他就不會如此沒有禮貌地當眾重複；但約伯是公開說的，因此他理當被公開責備。*那些在眾人面前犯罪的，當在眾人面前責備。當我們聽見任何有損神榮耀的話時，我們當公開為之作見證。在我們面前說得不當的話，我們有責任加以責備；因為你們是我的見證，這是耶和華說的，*可以面對面質問控告者。1. 約伯曾把自己描繪為無辜的（Job 33:9）：你曾說，我是清潔的，毫無過犯。約伯並沒有逐字逐句這樣說；不，他承認自己是罪人，在神面前是不潔的；但他確實說過，你知道我不是邪惡的，我持守我的義等話，以利hu可以以此為根據提出指控。約伯確實是完全正直的人，不是他的朋友們所描繪的那種人，這是真的；但他不應當如此堅持，好像神因此就在使他受苦上冤枉了他。然而看來以利hu在指控約伯說自己完全清潔、毫無過犯時，並沒有公正地行事——因為他只是辯稱自己正直，無辜於那大罪。但那些激烈而不謹慎地說話的人，若被誤解了，只能怪自己；他們本應當更加小心。2. 他曾把神描繪為嚴厲地留意他的過犯，利用一切機會對付他（Job 33:10,11），好像他尋找機會與他挑剔。*他找機會攻擊我，*這暗示他在尋找機會。約伯曾說過類似意思的話（Job 14:16,17）：*你豈不察看我的罪嗎？他把我當作仇敵；*他明確地說過（Job 13:24,19:11）。*他把我的腳上了木狗，*使我不但不能與他爭辯，也不能逃脫他；他說過這話（Job 13:27）。*他察看我一切的道路；*他也說過（Job 13:27）。
II. 他設法使約伯知罪——他如此說話是說得不當，他當在神面前為此謙卑，並藉著悔改收回這些話（Job 33:12）：*看哪，在這一點上你沒有理。這裏你不對，*有人如此讀。請看以利hu對約伯提出的指控，與他的其他朋友們所提出的指控之間的區別；他們不肯承認他有一點是對的，但以利hu只說：「在這一點上，在說這話這件事上，你沒有理。」1. 「你沒有公正地對待神。」公正就是把各人當得的歸給各人；我們若不承認神在他一切護理的安排中對我們的公平和恩慈——他在他一切道路上都是公義的，並且無論如何，他是良善的——我們就沒有把神當得的歸給他，沒有公正地對待他。2. 「你所說的不像一個義人所說的話。我不否認你是這樣的人，但在這一點上你沒有顯出來。」許多義人在某些特殊的事例上，沒有說出或行出像自己那樣的話；一方面，我們不可不告訴一個好人他在何處錯了、做錯了，也不可在他的錯誤和激情中奉承他，因為那樣我們就不仁慈了；另一方面，我們不可從一個事例、或幾句不恰當的話，就斷定人的品格、對人下判斷，因為那樣我們就不公正了。*我們在許多事上都有過失，*因此在我們的論斷中當寬容。以利hu向約伯提出兩件事供他思考，以說服他他說得不當：——（1.）神無限地超越我們，因此與他相爭是瘋狂；因為他若以他的大能與我們辯論，我們就不能在他面前站立。*我要回答你，*以利hu說，只用一句話，這句話本身就帶著證據：*神比世人更大；*毫無疑問他是，無限地更大。神與人之間沒有比例可言。約伯自己曾說了許多關於神的偉大的話，而且說得極好——他不可抗拒的權能和無可爭辯的主權，他可畏的威嚴和不可測度的廣大。「如今，」以利hu說，「你只要思想你自己所說的關於神的偉大的話，並應用在自己身上；他若比人更大，他就比你更大，你就會看見充足的理由悔改對他的那些惡意、難聽的反諷，並為自己的愚妄臉紅，想到自己的放肆就戰兢。」請注意，這一個淺顯而無可置疑的真理——神比世人更大——若被恰當地應用，就足以永遠使我們對他護理的一切抱怨和我們對他作為的一切異議緘默無言、羞愧不已。他不僅比我們更有智慧、更有權能——因此與他相爭是徒然的，他必定比我們強——而且更聖潔、更公義、更良善，因為這些是神性中超群的榮耀和卓越；在這些方面神比人更大，因此挑剔他是荒謬而不合理的，因為他毫無疑問是對的。（2.）神不向我們交代（Job 33:13）：*你為何與他爭辯呢？*那些抱怨神的人是在與他相爭——起訴他，彈劾他，對他提起訴訟。他們為何如此行呢？為了甚麼原因？有甚麼目的？請注意，我們這些軟弱、愚妄、有罪的受造物，與一位具有無限智慧、權能和良善的神相爭，是不合理的事。禍哉，那與窑匠抗爭的泥；*因為他對自己的事不加說明。他沒有義務向我們展示他所做事的理由——既不必告訴我們他設計要做甚麼（用何種方法、在何時、藉何種器皿），也不必告訴我們他為何如此待我們。他既不受約束要為自己的作為辯護，也不受約束要滿足我們的要求和詢問；他的審判必定自證其公。我們若不能在自己的案件中滿足自己，那是自己的過失。因此，我們把神傳喚到我們的法庭，或挑戰他為他所行的展示理由，對他說你做甚麼？或你為何如此行？*乃是膽大包天的不敬。他對自己的事不加說明（有人如此讀）；他啟示了我們所當知道的那麼多，如下文所述（Job 33:14），但仍有些隱秘的事，不屬於我們，不是我們所當窺探的。
¹⁴ 因為神說一次、兩次，世人卻不理會。
¹⁵ 就是在夢中，在夜間的異象裏，當世人沉睡在床上之時；
¹⁶ 他就開通世人的耳朵，將當受的教訓印在他們心上，
¹⁷ 好叫人轉離自己的行徑，把驕傲從人身上隱藏。
¹⁸ 他攔阻人的靈魂不致下坑，攔阻人的生命不致滅在刀劍之下。
約伯曾抱怨神完全把他留在黑暗中，不讓他明白神對待他的意義，因此斷定神把他當作仇敵對待。「不，」以利hu說，「他對你說話，只是你不理會；所以過失在你，不在他；甚至在你所加以苛刻解釋的那些安排中，他也在設計你真正的益處。」請看一般而言，1. 神對我們的福祉是何等的朋友：他對我們說一次、兩次（Job 33:14）。這是他恩寵的記號——儘管我們與他之間有距離和爭論，他仍樂意對我們說話。這是他恩惠設計的明證——他樂意對我們說我們自己的事，向我們展示我們的本分和利益何在，他對我們的要求是甚麼，我們可以從他期望甚麼，告訴我們我們的過失，警告我們的危險，向我們指明道路並引導我們行在其中。他如此行一次、兩次，也就是一次又一次；當一個警告被忽略時，他又賜下另一個，不願任何人滅亡。*命上加命，令上加令；*如此行，是要叫罪人無可推諉。2. 我們對自己的福祉是何等的仇敵：*世人卻不理會，*也就是他不在意、不重視，不分辨、不明白，不察覺那是神的聲音，也不領受所啟示的事，因為那些事在他看是愚拙的；他摀住耳朵，自設障礙，棄絕神對他有益的謀略，因此即使從智慧本身的訓誨中也得不到任何長進。神藉著良心、藉著護理、藉著傳道人對我們說話——以利hu在此對這三者都加以詳述，為要向約伯表明，神如今既似乎把他留在黑暗中、把他當作陌生人對待，又似乎把他留在困苦中、把他當作仇敵對待，其實正在告訴他神的心意，也在向他施恩。據我們所知，那時還沒有任何成文的神的啟示，因此在神向人說話的途徑中沒有提到它，雖然如今它是主要的途徑。
在Job 33:14-18中，他指出神如何藉著人自己的良心來教導和警戒世人。請看——
I. 這些警戒的適當時機和機會（Job 33:15）：*在夢中，在床上沉睡之時，*就是人從世界和其中的事務和交談中退下來的時候。這是人退入自己的心中、與之心交的好時候，當人在床上、孤獨而安靜之時（詩篇四篇4節）。這是神用來親自對付人的時候。1. 當他差遣天使——非同尋常的使者——執行使命時，他通常選擇在深沉的睡眠臨到人、身體的感官全部封閉、心思更自由地接受神聖亮光的直接傳遞之時，來傳達信息。他如此藉著異象和夢使他的心意為先知所知（Nu 12:6）；如此他警告亞比米勒（Ge 20:3）、拉班（Ge 31:24）、約瑟（Mt 1:20）；如此他向法老和尼布甲尼撒啟示將來要發生的事。2. 當他激動良心——他那位普通的代表——在靈魂中盡其職責時，他抓住那個機會：或在深沉的睡眠臨到人之時（因為夢雖然多數出於幻想，但有些可能出於良心），或在人半睡半醒、在夜間反省前一日的事務或在早晨計畫將來一日的事務之時；那時是心為自己所行的惡而自責、並勸戒自己當做甚麼的適當時候。見以賽亞書三十章21節。
II. 這些警戒來臨的能力和力量（Job 33:16）。當神藉著人自己的良心的定罪和訓誨來設計人的益處時，1. 他使它們得以進入，使人留意：*那時他就開通世人的耳朵，*耳朵先前是向這施咒者的聲音關閉的（詩篇五十八篇5節）。他開通人的心，如同他開通了呂底亞的心，也就開通了耳朵。他除去了那阻塞耳朵的東西，使定罪能找到或強行開路；不但如此，他在靈魂中製造了對良心治理的順服和對其法則的遵從，因為那是隨著神開通耳朵而來的（賽五十章5節）：*主耶和華開通了我的耳朵，我並沒有違背。*2. 他使它們在心中存留，使之持久：*將當受的教訓印在他們心上，*也就是為他們設計的、適合他們的教訓；這他使他們的靈魂領受深刻而持久的印象，如同封蠟接受印章。當心被交付給神聖的教訓如同交給一個模型時，工作就完成了。
III. 這些所差來之警戒的目的和設計。1. 使人遠離罪，特別是驕傲之罪（Job 33:17）。好叫人轉離自己的行徑，也就是轉離他的惡謀，改變他心思的性情和生活的道路、他的意向和傾向，或阻止他所面臨的某種特定的罪的危險——好叫人轉離自己的作為，使他放下人的作為——就是為世界和肉體而作的工——並使他著手作神的工。許多人曾被自己良心合時的攔阻所阻止，正處在罪惡追求的全速中停下來，說：不要行這耶和華所恨惡的可憎之事。特別是，神藉著這方法把驕傲從人身上隱藏，也就是把那些是他驕傲之對象的事向他隱藏，使他的心不再駐留其上，藉著把謙卑的理由擺在他面前。或說他從人身上拿掉驕傲（有人如此讀），好拔除那導致許多罪的苦根。一切神為之存留憐憫的人，他必使之謙卑，把驕傲隱藏。驕傲使人在追求自己的目標時急切而堅決；他們非要照自己的心意行不可，因此神藉著治死他們的驕傲，使他們轉離自己的目標。2. 使人免於毀滅（Job 33:18）。罪人追求邪惡的目的、放縱驕傲之時，他們的靈魂正飛快地奔向坑中、奔向刀劍、奔向毀滅——無論在今生還是在來世；但當神藉著良心的警戒使他們轉離罪惡時，他就藉此攔阻人的靈魂不致下坑——免下無底坑——並拯救他們不致滅在神的刀劍之下，使罪孽不成為他們的毀滅。那使人轉離罪的，就救他們脫離地獄，救一個靈魂不死（雅各書五章20節）。請看被喚醒的良心所施的約束是何等的恩慈。那朋友的傷口是忠誠的，繩索是善良的，因為藉著它們，靈魂得以免於永遠滅亡。
¹⁹ 人在床上被疼痛懲治，他眾多的骨頭因劇痛而不安；
²⁰ 以致他的生命厭惡食物，他的靈魂厭惡美味。
²¹ 他的肉體消瘦，幾乎看不見；他原來看不見的骨頭都凸出來。
²² 他的靈魂臨近墳墓，他的生命臨近滅命者。
²³ 若有天使在他旁邊，作傳話的，千人中的一位，向人指明他的正直——
²⁴ 神就向他開恩，說：救贖他免下坑；我已經得了贖價。
²⁵ 他的肉必比孩童的更嫩；他必回到他年輕時的日子。
²⁶ 他必向神禱告，神就悅納他；他必以歡喜見神的面；神要把義歸與人。
²⁷ 他向世人觀看，若有人說：我犯了罪，顛倒了正道，我卻未因此得益；
²⁸ 神就救贖他的靈魂免下坑，他的生命也必得見亮光。
神已經藉著罪人自己的良心對他們說了一次話，要阻止他們走滅命者的道路，但他們卻不理會；他們不察覺自己的心在罪惡的路上所給的攔阻是出於神，卻歸因於憂鬱或所受教育的嚴格；因此神說了兩次話；他第二次說話，嘗試另一種方法來使罪人知罪和挽回——那就是藉著護理，包括令人受苦的和施恩的（在其中他說了兩次），以及藉著良善傳道人合時的教訓與之配合。約伯多抱怨他的疾病，並據此判斷神向他發怒；他的朋友們也是如此：但以利hu表明他們都錯了，因為神往往在愛中使身體受苦，並為著對靈魂有益的恩惠設計，正如結局所顯示的。以利hu論述的這一部分，對我們在疾病中——神在其中向人說話——加以恰當的應用，將大有助益。這裏有——
I. 病人處於極端景況中的描述。請看當神帶著使命差遣疾病時，疾病是如何作工的（Job 33:19-21等）。1. 病人全身疼痛（Job 33:19）：他在床上被疼痛懲治，那疼痛使他臥床不起，或那疼痛如此劇烈，即使在他的床上——他原要歇息之處——也得不到安寧。疼痛和疾病會把鵝絨的床變成荊棘的床，從前在床上安睡的人如今翻來覆去直到天明。這裏所描述的景況非常糟糕。疼痛比疾病更難忍受，病人所受的懲治正是疼痛——不是遲鈍的疼痛，而是劇烈急性的；而且常常是病人越強壯，疼痛也越強，因為血氣越旺盛的人，病情通常也越猛烈。所抱怨的不是皮肉的刺痛，而是骨中的酸痛。這是內在的、根深蒂固的疼痛；而且不僅一個肢體的骨頭，而是眾多的骨頭都如此受懲治。請看我們的身體何等脆弱、何等卑賤——雖然沒有受到外在的傷害，也可能從自身內部的原因遭受如此疼痛。請看罪造成了何等的破壞，何等的損害。疼痛是罪的果子；然而靠著神的恩典，身體的疼痛往往成為對靈魂有益的工具。2. 他完全失去了胃口——這是疾病的常見後果（Job 33:20）：他的生命厭惡食物，就是最必需的糧食，厭惡美味，就是他最喜愛、從前津津有味地品嚐的。這是一個好的理由，使我們不要貪戀肥甘，因為那是欺哄人的食物（Pr 23:3）。我們可能很快就會像如今喜愛它們一樣對它們生厭；那些健康時生活奢侈的人，若一旦因病而厭惡美味，可以帶著憂愁和羞愧，從自己的刑罰中讀出自己的罪。讓我們不要過分貪戀食物的滋味，因為時候可能來到，我們甚至厭惡看見食物（詩篇一〇七篇18節）。3. 他成了一副完全的骨架，只剩皮包骨（Job 33:21）。因著疾病——也許幾天的疾病——他那曾經肥胖、美好的肉體消瘦，幾乎看不見；它奇異地消耗殆盡：他的骨頭，原來埋在肉中的，如今凸出來；你可以數算他的肋骨，可以逐一數算他的骨頭。那以生命之糧滋養良好的靈魂，疾病不能使之消瘦，但它很快就在身體上造成變化。
- 他被放棄了，他的生命被絕望了（Job 33:22）：他的靈魂臨近墳墓，也就是說，他身上有了一切死亡的症狀，在他周圍的人和在他自己的感覺中，他都是一個垂死的人。死亡的痛苦——在此稱為滅命者——正要抓住他；它們環繞他（詩篇一一六篇3節）。也許這暗示了那些面對面看到死亡的人，對死亡之為一件毀滅之事所有的極其可怕的感受——這些人在死亡尚遠時輕看它。所有人都同意——當來到關頭時，無論先前怎樣想，死是一件嚴肅的事。
II. 為了他的教訓所作的預備——為了對他的患難有一個成聖的應用，好叫神藉著那途徑向人說話時，能被聽見和明白，不至於徒然（Job 33:23）。他是快樂的——若有天使在他旁邊，在他病中看顧他，使他知罪、勸戒他、安慰他，作傳話的來解明護理，使他能明白其中的意義——一個有智慧的人，知道這杖的聲音和它的解釋；因為當神藉著患難說話時，我們常常對這語言如此生疏，以至於需要一位傳譯者，而若有這樣的一位，就是好的。良善傳道人的忠告和幫助，在疾病中如同良醫的忠告和幫助一樣必需而合時，也當同樣受歡迎，尤其若他善於解釋和應用護理的作為；那時他是千人中的一位，當照此被珍視。他在這樣的時候的職責是向人指明他的正直，也就是神的正直——他在信實中使他受苦，沒有冤枉他——這是為了正確地應用患難所必須被說服的；或者更確切地說，這也許是指人的正直或正路。1. 已有的正直。若顯明病人真正敬虔，傳譯者不會像約伯的朋友們所做的那樣，把證明他是假冒為善的人當作自己的任務——因為他受苦；反而要向他指明他的正直——儘管他受苦——好叫他因此得安慰，無論結果如何都能安心。2. 當有的正直——為了生命和平安而當有的改革。當人被使看見正直的道路是唯一的道路、是通往拯救的可靠道路，並選擇它、行在其中，工作就完成了。
III. 神在他悔改之後對他的恩典悅納（Job 33:24）。當他看見病人確實被說服了——真誠的悔改和那作為福音之完全的正直，既是他的本分也是他的利益——那等候施恩、在真正悔改的第一個跡象上就施憐憫的那一位，就向他開恩，把他納入他的恩寵和為善的意念中。神在哪裏找到一顆蒙恩的心，就必在那裏被顯為施恩的神；而且，1. 他要發出一個恩典的命令釋放他。他說：救贖他（即讓他被救贖）免下坑——免受那作為罪之工價的死亡。患難完成了它的工作之後，就必被移除。當我們在盡本分的路上歸向神時，他必在憐憫的路上歸回我們。那些領受神的使者、正確理解他的傳譯、以致認同他的正直的人，必被救贖免下坑。2. 他要為這命令提供一個恩典的理由：我已經得了贖價——或作挽回祭；耶穌基督就是那贖價，以利hu如此稱他，正如約伯稱他為他的救贖主，因為他既是買主又是代價，既是祭司又是祭物；靈魂的價值如此之高，非此不能贖回，罪所造成的損害如此之大，非神兒子的血不能挽回——他*捨命作多人的贖價。這贖價是神所尋得的，是無限智慧的設計；我們自己永不能尋得它，連天使自己也永不能尋得它。這是神在奧秘中的智慧，隱藏的智慧，*這樣的發明是、也將永遠是那些願意詳細察看之有權有位者的永世奇觀。請注意神在此如何以此發明誇口：我尋得了，我尋得了贖價；是我，惟有我，成就了這事。
IV. 病人因此康復。除掉原因，效果就會停止。當病人成為悔改者，請看隨之而來的是何等蒙福的改變。1. 他的身體恢復健康（Job 33:25）。這不總是病人悔改歸向神的結果，但有時是如此；而當從疾病中康復是出於罪的赦免之時，那就是實在的恩慈；那時是出於對靈魂的愛，身體才脫離敗壞的坑——當神將我們的罪丟在背後之時（賽三十八章17節）。那才是蒙福康復的方法。小子，放心吧，你的罪赦了；然後，起來，拿你的褥子走吧（Mt 9:2,6）。照樣這裏，使他有分於贖價，然後他的肉必比孩童的更嫩，他的疾病不再有任何痕跡，他必回到他年輕時的日子——回到他當時的美貌和力量。當壓制本性的疾病被移除時，本性何等奇異地自行恢復——其中自然之神的權能和良善當被感恩地承認！藉著這樣的憐憫護理——患難為之提供了機會——神對世人說了一次、兩次話，讓他們知道（只要他們願意察覺）自己對他的依靠，以及他對他們的溫柔憐憫。2. 他的靈魂恢復平安（Job 33:26）。（1.）病人既已成為悔改者，就成了懇求者，學會了禱告。他知道神的恩惠必須被尋求，因此他必向神禱告——求赦免，求健康。有人受苦、患病嗎？他就該禱告。當他發現自己正在康復時，不會因此認為禱告不再需要，因為我們之需要神的恩典來聖化恩慈，正如之需要它來聖化患難。（2.）他的禱告蒙悅納。神就悅納他，對他十分喜悅；神的怒氣向他轉離，神臉上的光必照耀他的靈魂；然後接著是，（3.）他得著了與神相交的安慰。他如今必看見神的面——先前向他隱藏的——而且他必以歡喜見它，因為有甚麼景象更能使之振奮呢？見Ge 33:10：如同看見了神的面。一切真正的悔改者在神恩寵的歸回中所得的喜樂，勝過在興旺或快樂的任何事例中所得的（詩篇四篇6、7節）。（4.）他得著了出自他在神面前被稱義之意識的蒙福安寧，神要把義歸與人。他必領受那挽回祭——即其中的安慰（Ro 5:11）。義要歸在他身上，隨之有平安宣告——其中的喜樂和歡欣，他那時必被使聽見，雖然他在受苦的日子不能聽見。神如今要待他如義人一般，與他同在的必一切都好。他必從耶和華那裏領受福分，就是公義（詩篇二十四篇5節）。神必賜他恩典去不再犯罪。也許這表示他康復後生命的改革。正如他必向他先前輕慢的神禱告，照樣他必向他先前虧負的人歸還他的義——作出歸還，並且今後行義。
V. 神在對待世人時所遵循的一般規則，從這個事例中推論出來（Job 33:27,28）。正如病人在他們順服之後被恢復，照樣一切其他真正為自己的罪悔改的人，必在神那裏尋得憐憫。請看，1. 罪是甚麼，我們有何理由不犯罪。我們想知道罪的本質和惡性嗎？罪是顛倒那正直的；罪是極其不公正、不合理的事；罪是受造物對造物主的背叛，是肉體對靈的篡奪統治，是對善惡之永恆法則和理由的矛盾。它是歪曲主的正道（Ac 13:10），因此罪的道路被稱為彎曲的道路（詩篇一二五篇5節）。我們想知道犯罪能得到甚麼嗎？*卻未因此得益。*黑暗的作為是不結果子的作為。當得失被加以平衡時，罪的一切收益——把它們全都加起來——也遠遠不能抵償其損害。一切真正的悔改者都樂意承認這一點，這是一個使人知罪的考量。Ro 6:21：*你們現今所看為羞恥的事，當日有甚麼果子呢？2. 請看悔改是甚麼，我們有何理由悔改。我們想證明自己是真正的悔改者嗎？那麼我們就必須帶著破碎痛悔的心向神認自己的罪（1Jo 1:9）。我們必須承認罪的事實（我犯了罪），不否認指控，不堅持為自己辯護；我們必須承認罪的過犯——罪的不義和詭詐（顛倒了正道）；我們必須承認罪的愚妄——「我如此愚昧無知，因為卻未因此得益；*那我還與它有甚麼相干？」我們豈沒有充足的理由作這樣悔改的認罪嗎？因為，（1.）神期望如此。當世人犯了罪之後，他向世人觀看，看他們下一步要做甚麼——是要在其中繼續下去，還是醒悟過來而歸回。他側耳而聽，是否有人說：我作了甚麼呢？（耶利米書八章6節）。他以憐憫的眼目觀看罪人，渴望從他們那裏聽見這話；因為他不喜悅他們滅亡。他觀看他們，一旦在他們身上察覺到悔改的這些運行，就鼓勵他們，隨時準備接納他們（詩篇三十二篇5、6節），如同父親出去迎接歸回的浪子。（2.）這將為我們帶來不可言喻的益處。應許是普遍的。若有人如此謙卑，無論他是誰，[1.] 他必不被定罪，而是從將來的震怒中被拯救出來：神就救贖他的靈魂免下坑——地獄的坑；罪孽不成為他的毀滅。[2.] 他必在永生和喜樂中有福：*他的生命也必得見亮光，*就是在看見和享受神之中的一切美好。為了得著這福氣，若先知吩咐我們做一件大事，我們豈不去做嗎？何況如今他只對我們說：*洗潔淨吧，*認罪而得赦免，悔改而得拯救？
²⁹ 看哪，神這一切向世人所行的，常常是一再施行，
³⁰ 為要救回人的靈魂免下坑，使他被活人之光照亮。
³¹ 約伯啊，你當留心聽我；你要靜默，我就說話。
³² 你若有話要說，就回答我；你只管說，因為我願意稱你為義。
³³ 若沒有，你就當聽我；你要靜默，我就將智慧指教你。
我們在此看到以利hu論述第一部分的結論，在其中，1. 他簡要總結了他所說的，表明神在他對世人的一切護理安排中那偉大而恩惠的旨意，就是要拯救他們免於永遠悲慘，並引導他們永遠有福（Job 33:29,30）。神這一切向世人所行的，他藉著良心、藉著護理、藉著傳道人、藉著恩慈、藉著患難對待他們。他使他們患病，又使他們痊癒。這一切都是他的作為；他已使這般交替（Ec 7:14），但他的手在其中；為我們成就一切事的就是他。一切護理都當被看作神與人同工、與他相爭。他使用多種方法向人施恩；若一個患難不能奏效，他就要嘗試另一個；若兩者都不能，他就要嘗試一個恩慈；他也要差遣使者來解明兩者。他常常如此行了兩次、三次；原文如此，對照Job 33:14。他說了一次、兩次；若不奏效，他就行了兩次、三次；他改變方法（我們吹笛，你們不跳舞；我們舉哀，你們不啼哭），又回到同樣的方法，重複同樣的應用。他為何對人如此費心？是為要救回人的靈魂免下坑（Job 33:30）。若神不比我們自己更照顧我們，我們就悲慘了；我們要毀滅自己，他卻要我們得救，並藉著他的恩典設計了方法，來 undo 那我們藉以 undo 自己的東西。先前藉著夢和異象的方法，是要攔阻人的靈魂不致下坑（Job 33:18），即防止犯罪，使我們不致落入其中。如今藉著疾病和道的方法，是要救回人的靈魂——恢復那些已落入罪中的人，使他們不致停留在其中而滅亡。對於一切藉著悔改從坑中被救回的人，目的是使他們被活人之光照亮——使他們得著眼前的安慰和永遠的福樂。神從罪惡和地獄——那都是黑暗——中拯救出來的人，他必帶進天堂——聖徒在光明中的基業；這是他在他一切設立和一切安排中所瞄準的目標。主啊，人算甚麼，你竟如此眷顧他！這應當激勵我們與神的設計配合，為自己的益處與他同工，而不與他作對。這將使那些永遠沉淪的人無可推諉——為了拯救他們，如此多的事已經做了，他們卻不肯被醫治。2. 他籲請約伯接受他所提供的，並求他留心聽（Job 33:31）。為我們的益處而設計的，要求我們的關注。若約伯願意留意所說的話，（1.）他可以自由地對之提出任何反對（Job 33:32）：*你若有話要說，*為自己辯護，*就回答我；*雖然我是精神飽滿的，你是疲憊不堪的，我卻不會用言語壓倒你：*你只管說，因為我願意稱你為義，*不像你的其他朋友那樣想要定你的罪。以利hu為真理而爭，不是像他們那樣為勝利而爭。請注意，我們所責備的人，我們當願意稱之為義，樂意看見他們從所受的指控中脫身，因此給他們一切可能的機會和鼓勵去如此行。（2.）若他對所說的話沒有反對，以利hu讓他知道，他還有更多的話要說，這些話他希望他耐心地聆聽（Job 33:33）：*你要靜默，我就將智慧指教你。*那些既想顯出智慧、又想學習智慧的人，必須聆聽並保持沉默——快快地聽，慢慢地說。約伯是有智慧和良善的人；但那些如此的人仍可以更有智慧、更善良，因此必須竭力利用智慧和恩典的途徑來長進。
英文原文
The Address of Elihu (1520 BC)
¹ Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words.
² Behold, now I have opened my mouth, my tongue hath spoken in my mouth.
³ My words shall be of the uprightness of my heart: and my lips shall utter knowledge clearly.
⁴ The Spirit of God hath made me, and the breath of the Almighty hath given me life.
⁵ If thou canst answer me, set thy words in order before me, stand up.
⁶ Behold, I am according to thy wish in God's stead: I also am formed out of the clay.
⁷ Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee.
Several arguments Elihu here uses to persuade Job not only to give him a patient hearing, but to believe that he designed him a good office, and to take it kindly, and be willing to receive the instructions he was now about to give him. Let Job consider, 1. That Elihu does not join with his three friends against him. He has, in the foregoing chapter, declared his dislike of their proceedings, disclaimed their hypothesis, and quite set aside the method they took of healing Job. "Wherefore, Job, I pray thee, hear my speech, Job 33:1. They were all in the same song, all spoke in the same strain; but I am trying a new say, therefore hearken to all my words, and not to some of them only;" for we cannot judge of a discourse unless we take it entire and hearken to it all. 2. That he intended to make a solemn business of it, not to put in a word by the by, or give a short repartee, to show his wit: after long silence he opened his mouth (Job 33:2), with deliberation and design. Upon mature consideration he had already begun to speak, and was prepared to go on if Job would encourage him by his attention. 3. That he was resolved to speak as he thought and not otherwise (Job 33:3): "My words shall be of the uprightness of my heart, the genuine product of my convictions and sentiments." There was reason to suspect that Job's three friends did not think, in their consciences, that Job was so bad a man as they had in their discourses, merely for the support of their hypothesis, represented him to be; and that was not fair. It is a base thing to condemn those with our tongues, to serve a turn, whom at the same time we cannot but in our consciences think well of. Elihu is an honest man, and scorns to do so. 4. That what he said should be easy, and not dark and hard to be understood: My lips shall utterly knowledge clearly. Job shall readily comprehend his meaning, and perceive what he aims at. Those that speak of the things of God should carefully avoid all obscurity and perplexedness both of notion and expression, and speak as plainly and clearly as they can; for by that it will appear that they do themselves understand what they speak of, that they mean honestly, and design the edification of those they speak to. 5. That he would, in his discourse, make the best use he could of the reason and understanding God had given him, that life, that rational soul which he received from the Spirit of God and the breath of the Almighty, Job 33:4. He owns himself unfit to enter into the lists with his seniors, yet he desires they will not despise his youth, for that he is God's workmanship as well as they, made by the same hand, endued with the same noble powers and faculties, and designed for the same great end; and therefore why may not the God that made him make use of his as an instrument of good to Job? With this consideration also we should quicken ourselves (and perhaps Elihu made that use of it) to do good in our places according to our capacity. God has made us, and given us life, and therefore we should study to use our life to some good purpose, to spend it in glorifying God and serving our generation according to his will, that we may answer the end of our creation and it may not be said that we were made in vain. 6. That he would be very willing to hear what Job could object against what he had to say (Job 33:5): "If thou canst, answer me. If thou hast so much strength and spirit left thee, and art not quite spent with the distemper and the dispute, set thy words in order, and they shall have their due consideration." Those that can speak reason will hear reason. 7. That he had often wished for one that would appear for God, with whom he might freely expostulate, and to whom, as arbitrator, he might refer the matter, and such a one Elihu would be (Job 33:6): I am, according to thy wish, in God's stead. How pathetically had Job wished (Job 16:21), O that one might plead for a man with God! and (Job 22:3), O that I knew where I might find him! Only he would make it his bargain that his dread should not make him afraid, Job 13:21. "Now," says Elihu, "look upon me, for this once, as in God's stead. I will undertake to plead his cause with thee and to show thee wherein thou hast affronted him and what he has against thee; and what appeals or complaints thou hast to make to God make them to me." 8. That he was not an unequal match for him: "I also am formed out of the clay. I also, as well as the first man (Ge 2:7), I also as well as thou." Job had urged this with God as a reason why he should not bear hard upon him (Job 10:9), Remember that thou hast made me as the clay. "I," says Elihu, "am formed out of the clay as well as thou," formed of the same clay, so some read it. It is good for us all to consider that we are formed out of the clay; and well for us it is that those who are to us in God's stead are so, that he speaks to us by men like ourselves, according to Israel's wish upon a full trial, De 5:24. God has wisely deposited the treasure in earthen vessels like ourselves, 2Co 4:7. 9. That he would have no reason to be frightened at the assault he made upon him (Job 33:7): "My terror shall not make thee afraid," (1.) "As thy friends have done with their arguings. I will not reproach thee as they have done, nor draw up such a heavy charge against thee, Nor," (2.) "As God would do if he should appear to reason with thee. I stand upon the same level with thee, and am made of the same mould, and therefore cannot impose that terror upon thee which thou mayest justly dread from the appearance of the divine Majesty." If we would rightly convince men, it must be by reason, not by terror, by fair arguing, not by a heavy hand.
⁸ Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, saying,
⁹ I am clean without transgression, I am innocent; neither is there iniquity in me.
¹⁰ Behold, he findeth occasions against me, he counteth me for his enemy,
¹¹ He putteth my feet in the stocks, he marketh all my paths.
¹² Behold, in this thou art not just: I will answer thee, that God is greater than man.
¹³ Why dost thou strive against him? for he giveth not account of any of his matters.
In these verses,
I. Elihu particularly charges Job with some indecent expressions that had dropped from him, reflecting upon the justice and goodness of God in his dealings with him. He does not ground the charge upon report, but was himself an ear-witness of what he here reproves him for (Job 33:8): "Thou hast spoken it in my hearing, and in the hearing of all this company." He had it not at second hand; if so, he would have hoped it was not so bad as it was represented. He did not hear it from Job in private conversation, for then he would not have been so ill-bred as to repeat it thus publicly; but Job had said it openly, and therefore it was fit he should be openly reproved for it. Those that sin before all rebuke before all. When we hear any thing said that tends to God's dishonour we ought publicly to bear our testimony against it. What is said amiss in our hearing we are concerned to reprove; for you are my witnesses, saith the Lord, to confront the accuser. 1. Job had represented himself as innocent (Job 33:9): Thou hast said, I am clean without transgression. Job had not said this totidem verbis—in so many words; nay, he had owned himself to have sinned and to be impure before God; but he had indeed said, Thou knowest that I am not wicked, my righteousness I hold fast, and the like, on which Elihu might ground this charge. It was true that Job was a perfect and an upright man and not such a one as his friends had represented him; but he ought not to have insisted so much upon it, as if God had therefore done him wrong in afflicting him. Yet, it should seem, Elihu did not deal fairly in charging Job with saying that he was clean and innocent from all transgression, when he only pleaded that he was upright and innocent from the great transgression. But those that speak passionately and unwarily must thank themselves if they be misunderstood; they should have taken more care. 2. He had represented God as severe in marking what he did amiss and taking all advantages against him (Job 33:10,11), as if he sought opportunity to pick quarrels with him. He findeth occasions against me, which supposes seeking them. To this purport Job had spoken, Job 14:16,17, Dost thou not watch over my sin? He counteth me for his enemy; so he had expressly said, Job 13:24,19:11. "He putteth my feet in the stocks, that, as I cannot contend with him, so I may not be able to flee from him;" this he had said, Job 13:27. He marketh all my paths; so he had said, Job 13:27.
II. He endeavours to convince him that he had spoken amiss in speaking thus, and that he ought to humble himself before God for it, and by repentance to unsay it (Job 33:12): Behold, in this thou art not just. Here thou art not in the right, so some read it. See; the difference between the charge which Elihu exhibited against Job and that which was preferred against him by his other friends; they would not own that he was just at all, but Elihu only says, "In this, in saying this, thou art not just." 1. "Thou dost not deal justly with God." To be just is to render to all their due; now we do not render to God his due, nor are we just to him, if we do not acknowledge his equity and kindness in all his dispensations of his providence towards us, that he is righteous in all his ways, and that, however it be, yet he is good. 2. "Thou dost not speak the language of a righteous man. I do not deny but thou art such a one, but in this thou dost not make it to appear." Many that are just yet, in some particular instances, do not speak and act like themselves; and as, on the one hand, we must not fail to tell even a good man wherein he mistakes and does amiss, nor flatter him in his errors and passions, for in that we are not kind, so on the other hand we must not draw men's characters, nor pass a judgment on them, from one instance, or some few misplaced words, for in that we are not just. In many things we all offend, and therefore must be candid in our censures. Two things Elihu proposes to Job's consideration, to convince him that he had said amiss:—(1.) That God is infinitely above us, and therefore it is madness to contend with him; for if he plead against us with his great power we cannot stand before him. I will answer thee, says Elihu, in one word, which carries its own evidence along with it, That God is greater than man; no doubt he is, infinitely greater. Between God and man there is no proportion. Job had himself said a great deal, and admirably well, concerning the greatness of God, his irresistible power and incontestable sovereignty, his terrible majesty and unsearchable immensity. "Now," said Elihu, "do but consider what thou thyself hast said concerning the greatness of God, and apply it to thyself; if he is greater than man, he is greater than thou, and thou wilt see reason enough to repent of these ill-natures, ill-favoured, reflections upon him, and to blush at thy folly, and tremble to think of thy own presumption." Note, There is enough in this one plain unquestionable truth, That God is greater than man, if duly improved, for ever to put to silence and to shame all our complaints of his providence and our exceptions against his dealings with us. He is not only more wise and powerful than we are, and therefore it is to no purpose to contend with him who will be too hard for us, but more holy, just, and good, for these are the transcendent glories and excellencies of the divine nature; in these God is greater than man, and therefore it is absurd and unreasonable to find fault with him, for he is certainly in the right. (2.) That God is not accountable to us (Job 33:13): Why dost thou strive against him? Those that complain of God strive against him, implead him, impeach him, bring an action against him. And why do they do so? For what cause? To what purpose? Note, It is an unreasonable thing for us, weak, foolish, sinful, creatures, to strive with a God of infinite wisdom, power, and goodness. Woe to the clay that strives with the potter; for he gives no account of any of his matters. He is under no obligation to show us a reason for what he does, neither to tell us what he designs to do (in what method, at what time, by what instruments) nor to tell us why he deals thus with us. He is not bound either to justify his own proceedings or to satisfy our demands and enquiries; his judgments will certainly justify themselves. If we do not satisfy ourselves in them, it is our own fault. It is therefore daring impiety for us to arraign God at our bar, or challenge him to show cause for what he doeth, to say unto him, What doest thou? or, Why doest thou so? He gives not account of all his matters (so some read it); he reveals as much as it is fit for us to know, as follows here (Job 33:14), but still there are secret things, which belong not to us, which it is not for us to pry into.
¹⁴ For God speaketh once, yea twice, yet man perceiveth it not.
¹⁵ In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;
¹⁶ Then he openeth the ears of men, and sealeth their instruction,
¹⁷ That he may withdraw man from his purpose, and hide pride from man.
¹⁸ He keepeth back his soul from the pit, and his life from perishing by the sword.
Job had complained that God kept him wholly in the dark concerning the meaning of his dealings with him, and therefore concluded he dealt with him as his enemy. "No," says Elihu, "he speaks to you, but you do not perceive him; so that the fault is yours, not his; and he is designing your real good even in those dispensations which you put this harsh construction upon." Observe in general, 1. What a friend God is to our welfare: He speaketh to us once, yea, twice, Job 33:14. It is a token of his favour that, notwithstanding the distance and quarrel between us and him, yet he is pleased to speak to us. It is an evidence of his gracious design that he is pleased to speak to us of our own concerns, to show us what is our duty and what our interest, what he requires of us and what we may expect from him, to tell us of our faults and warn us of our danger, to show us the way and to lead us in it. This he does once, yea, twice, that is, again and again; when one warning is neglected he gives another, not willing that any should perish. Precept must be upon precept, and line upon line; it is so, that sinners may be left inexcusable. 2. What enemies we are to our own welfare: Man perceives it not, that is, he does not heed it or regard it, does not discern or understand it, is not aware that it is the voice of God, nor does he receive the things revealed, for they are foolishness to him; he stops his ear, stands in his own light, rejects the counsel of God against himself, and so is never the wiser, no not for the dictates of wisdom itself. God speaks to us by conscience, by providences, and by ministers, of all which Elihu here discourses at large, to show Job that God was both telling him his mind and doing him a kindness, even now that he seemed to keep him in the dark and so treat him as a stranger, and to keep him in distress and so treat him as an enemy. There was not then, that we know of, any divine revelation in writing, and therefore that is not here mentioned among the ways by which God speaks to men, though now it is the principal way.
In Job 33:14-18 he shows how God teaches and admonishes the children of men by their own consciences. Observe,
I. The proper season and opportunity for these admonitions (Job 33:15): In a dream, in slumberings upon the bed, when men are retired from the world and the business and conversation of it. It is a good time for them to retire into their own hearts, and commune with them, when they are upon their beds, solitary and still, Ps 4:4. It is the time God takes for dealing personally with men. 1. When he sent angels, extraordinary messengers, on his errands, he commonly chose that time for the delivery of their messages, when by deep sleep falling on men the bodily senses were all locked up and the mind more free to receive the immediate communications of divine light. Thus he made his mind known to the prophets by visions and dreams (Nu 12:6); thus he warned Abimelech (Ge 20:3), Laban (Ge 31:24), Joseph (Mt 1:20); thus he made known to Pharaoh and Nebuchadnezzar things that should come to pass hereafter. 2. When he stirred up conscience, that ordinary deputy of his, in the soul, to do its office, he took that opportunity, either when deep sleep fell on men (for, though dreams mostly come from fancy, some may come from conscience) or in slumberings, when men are between sleeping and waking, reflecting at night upon the business of the foregoing day or projecting in the morning the business of the ensuing day; then is a proper time for their hearts to reproach them for what they have done ill and to admonish them what they should do. See Isa 30:21.
II. The power and force with which those admonitions come, Job 33:16. When God designs men's good by the convictions and dictates of their own consciences, 1. He gives them admission, and makes them to be heeded: Then he opens the ears of men, which were before shut against the voice of this charmer, Ps 58:5. He opens the heart, as he opened Lydia's, and so opens the ears. He takes away that which stopped the ear, so that the conviction finds or forces its way; nay, he works in the soul a submission to the regimen of conscience and a compliance with its rules, for that follows upon God's opening the ear, Isa 50:5. God has opened my ear, and I was not rebellious. 2. He gives them a lodgment in the heart and makes them to abide: He sealeth their instruction, that is, the instruction that is designed for them and is suited to them; this he makes their souls to receive the deep and lasting impression of, as the wax of the seal. When the heart is delivered into divine instructions, as into a mould, then the work is done.
III. The end and design of these admonitions that are sent. 1. To keep men from sin, and particularly the sin of pride (Job 33:17). That he may withdraw man from his purpose, that is, from his evil purposes, may change the temper of his mind and the course of his life, his disposition and inclination, or prevent some particular sin he is in danger of falling into, that he may withdraw man from his work, may make him leave off man's work, which is working for the world and the flesh, and may set him to work the work of God. Many a man has been stopped in the full career of a sinful pursuit by the seasonable checks of his own conscience, saying, Do not this abominable thing which the Lord hates. Particularly, God does, by this means, hide pride from man, that is, hide those things from him which are the matter of his pride, and take his mind off from dwelling upon them, by setting before him what reason he has to be humble. That he may take away pride from man (so some read it), that he may pluck up that root of bitterness which is the cause of so much sin. All those whom God has mercy in store for he will humble and hide pride from. Pride makes people eager and resolute in the prosecution of their purposes; they will have their way, therefore God withdraws them from their purposes, by mortifying their pride. 2. To keep men from ruin, Job 33:18. While sinners are pursuing their evil purposes, and indulging their pride, their souls are hastening apace to the pit, to the sword, to destruction, both in this world and that to come; but when God, by the admonitions of conscience, withdraws them from sin, he thereby keeps back their souls from the pit, from the bottomless pit, and saves them from perishing by the sword of divine vengeance, so iniquity shall not be their ruin. That which turns men from sin saves them from hell, saves a soul from death, Jam 5:20. See what a mercy it is to be under the restraints of an awakened conscience. Faithful are the wounds, and kind are the bonds, of that friend, for by them the soul is kept from perishing eternally.
¹⁹ He is chastened also with pain upon his bed, and the multitude of his bones with strong pain:
²⁰ So that his life abhorreth bread, and his soul dainty meat.
²¹ His flesh is consumed away, that it cannot be seen; and his bones that were not seen stick out.
²² Yea, his soul draweth near unto the grave, and his life to the destroyers.
²³ If there be a messenger with him, an interpreter, one among a thousand, to show unto man his uprightness:
²⁴ Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom.
²⁵ His flesh shall be fresher than a child's: he shall return to the days of his youth:
²⁶ He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his righteousness.
²⁷ He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not;
²⁸ He will deliver his soul from going into the pit, and his life shall see the light.
God has spoken once to sinners by their own consciences, to keep them from the paths of the destroyer, but they perceive it not; they are not aware that the checks their own hearts give them in a sinful way are from God, but they are imputed to melancholy or the preciseness of their education; and therefore God speaks twice; he speaks a second time, and tries another way to convince and reclaim sinners, and that is by providences, afflictive and merciful (in which he speaks twice), and by the seasonable instructions of good ministers setting in with them. Job complained much of his diseases and judged by them that God was angry with him; his friends did so too: but Elihu shows that they were all mistaken, for God often afflicts the body in love, and with gracious designs of good to the soul, as appears in the issue. This part of Elihu's discourse will be of great use to us for the due improvement of sickness, in and by which God speaks to men. Here is,
I. The patient described in his extremity. See what work sickness makes (Job 33:19-21, etc.) when God sends it with commission. Do this, and doeth it. 1. The sick man is full of pain all over him (Job 33:19): He is chastened with pain upon his bed, such pain as confines him to his bed, or so extreme the pain is that he can get no ease, no, not on his bed, where he would repose himself. Pain and sickness will turn a bed of down into a bed of thorns, on which he that used to sleep now tosses to and fro till the dawning of the day. The case, as here put, is very bad. Pain is borne with more difficulty than sickness, and with that the patient here is chastened, not a dull heavy pain, but strong and acute; and frequently the stronger the patient the stronger the pain, for the more sanguine the complexion is the more violent, commonly, the disease is. It is not the smarting of the flesh that is complained of, but the aching of the bones. It is an inward rooted pain; and not only the bones of one limb, but the multitude of the bones, are thus chastened. See what frail, what vile bodies we have, which, though receiving no external hurt, may be thus pained from causes within themselves. See what work sin makes, what mischief it does. Pain is the fruit of sin; yet, by the grace of God, the pain of the body is often made a means of good to the soul. 2. He has quite lost his appetite, the common effect of sickness (Job 33:20): His life abhorreth bread, the most necessary food, and dainty meat, which he most delighted in, and formerly relished with a great deal of pleasure. This is a good reason why we should not be desirous of dainties, because they are deceitful meat, Pr 23:3. We may be soon made as sick of them as we are now fond of them; and those who live in luxury when they are well, if ever they come, by reason of sickness, to loathe dainty meat, may, with grief and shame, read their sin in their punishment. Let us not inordinately love the taste of meat, for the time may come when we may even loathe the sight of meat, Ps 107:18. 3. He has become a perfect skeleton, nothing but skin and bones, Job 33:21. By sickness, perhaps a few days' sickness, his flesh, which was fat, and fair, is consumed away, that it cannot be seen; it is strangely wasted and gone: and his bones, which were buried in flesh, now stick out; you may count his ribs, may tell all his bones. The soul that is well nourished with the bread of life sickness will not make lean, but it soon makes a change in the body.
4. He is given up for gone, and his life despaired of (Job 33:22): His soul draws near to the grave, that is, he has all the symptoms of death upon him, and in the apprehension of all about him, as well as in his own, he is a dying man. The pangs of death, here called the destroyers, are just ready to seize him; they compass him about, Ps 116:3. Perhaps it intimates the very dreadful apprehensions which those have of death as a destroying thing, when it stares them in the face, who, when it was at a distance, made light of it. All agree when it comes to the point, whatever they thought of it before, that it is a serious thing to die.
II. The provision made for his instruction, in order to a sanctified use of his affliction, that, when God in that way speaks to man, he may be heard and understood, and not speak in vain, Job 33:23. He is happy if there be a messenger with him to attend him in his sickness, to convince, counsel, and comfort him, an interpreter to expound the providence and give him to understand the meaning of it, a man of wisdom that knows the voice of the rod and its interpretation; for, when God speaks by afflictions, we are frequently so unversed in the language, that we have need of an interpreter, and it is well if we have such a one. The advice and help of a good minister are as needful and seasonable, and should be as acceptable, in sickness, as of a good physician, especially if he be well skilled in the art of explaining and improving providences; he is then one of a thousand, and to be valued accordingly. His business at such a time is to show unto man his uprightness, that is, God's uprightness, that in faithfulness he afflicts him and does him no wrong, which it is necessary to be convinced of in order to our making a due improvement of the affliction: or, rather, it may mean man's uprightness, or rectitude. 1. The uprightness that is. If it appear that the sick person is truly pious, the interpreter will not do as Job's friends had done, make it his business to prove him a hypocrite because he is afflicted, but on the contrary will show him his uprightness, notwithstanding his afflictions, that he may take the comfort of it, and be easy, whatever the event is. 2. The uprightness, the reformation, that should be, in order to life and peace. When men are made to see the way of uprightness to be the only way, and a sure way to salvation, and to choose it, and walk in it accordingly, the work is done.
III. God's gracious acceptance of him, upon his repentance, Job 33:24. When he sees that the sick person is indeed convinced that sincere repentance, and that uprightness which is gospel perfection, are his interest as well as his duty, then he that waits to be gracious, and shows mercy upon the first indication of true repentance, is gracious unto him, and takes him into his favour and thoughts for good. Wherever God finds a gracious heart he will be found a gracious God; and, 1. He will give a gracious order for his discharge. He says, Deliver him (that is, let him be delivered) from going down to the pit, from that death which is the wages of sin. When afflictions have done their work they shall be removed. When we return to God in a way of duty he will return to us in a way of mercy. Those shall be delivered from going down to the pit who receive God's messengers, and rightly understand his interpreters, so as to subscribe to his uprightness. 2. He will give a gracious reason for this order: I have found a ransom, or propitiation; Jesus Christ is that ransom, so Elihu calls him, as Job had called him his Redeemer, for he is both the purchaser and the price, the priest and the sacrifice; so high was the value put upon souls that nothing less would redeem them, and so great the injury done by sin that nothing less would atone for it than the blood of the Son of God, who gave his life a ransom for many. This is a ransom of God's finding, a contrivance of Infinite Wisdom; we could never have found it ourselves, and the angels themselves could never have found it. It is the wisdom of God in a mystery, the hidden wisdom, and such an invention as is and will be the everlasting wonder of those principalities and powers that desire to look into it. Observe how God glories in the invention here, heureka, heureka—"I have found, I have found, the ransom; I, even I, am he that has done it."
IV. The recovery of the sick man hereupon. Take away the cause and the effect will cease. When the patient becomes a penitent see what a blessed change follows. 1. His body recovers its health, Job 33:25. This is not always the consequence of a sick man's repentance and return to God, but sometimes it is; and recovery from sickness is a mercy indeed when it arises from the remission of sin; then it is in love to the soul that the body is delivered from the pit of corruption when God casts our sins behind his back, Isa 38:17. That is the method of a blessed recovery. Son, be of good cheer, thy sins be forgiven thee; and then, Rise, take up thy bed, and walk, Mt 9:2,6. So here, interest him in the ransom, and then his flesh shall be fresher than a child's and there shall be no remains of his distemper, but he shall return to the days of his youth, to the beauty and strength which he had then. When the distemper that oppressed nature is removed how strangely does nature help itself, in which the power and goodness of the God of nature must be thankfully acknowledged! By such merciful providences as these, which afflictions give occasion for, God speaketh once, yea, twice, to the children of men, letting them know (if they would but perceive it) their dependence upon him and his tender compassion of them. 2. His soul recovers it peace, Job 33:26. (1.) The patient, being a penitent, is a supplicant, and has learned to pray. He knows God will be sought unto for his favours, and therefore he shall pray unto God, pray for pardon, pray for health. Is any afflicted, and sick? Let him pray. When he finds himself recovering he shall not then think that prayer is no longer necessary, for we need the grace of God as much for the sanctifying of a mercy as for the sanctifying of an affliction. (2.) His prayers are accepted. God will be favourable to him, and be well pleased with him; his anger shall be turned away from him, and the light of God's countenance shall shine upon his soul; and then it follows, (3.) That he has the comfort of communion with God. He shall now see the face of God, which before was hid from him, and he shall see it with joy, for what sight can be more reviving? See Ge 33:10, As though I had seen the face of God. All true penitents rejoice more in the returns of God's favour than in any instance whatsoever of prosperity or pleasure, Ps 4:6,7. (4.) He has a blessed tranquility of mind, arising from the sense of his justification before God, who will render unto this man his righteousness. He shall receive the atonement, that is, the comfort of it, Ro 5:11. Righteousness shall be imputed to him, and peace thereupon spoken, the joy and gladness of which he shall then be made to hear though he could not hear them in the day of his affliction. God will now deal with him as a righteous man, with whom it shall be well. He shall receive the blessing from the Lord, even righteousness, Ps 24:5. God shall give him grace to go and sin no more. Perhaps this may denote the reformation of his life after his recovery. As he shall pray unto God, whom before he had slighted, so he shall render to man his righteousness, whom before he had wronged, shall make restitution, and for the future do justly.
V. The general rule which God will go by in dealing with the children of men inferred from this instance, Job 33:27,28. As sick people, upon their submission, are restored, so all others that truly repent of their sins shall find mercy with God. See here, 1. What sin is, and what reason we have not to sin. Would we know the nature of sin and the malignity of it? It is the perverting of that which is right; it is a most unjust unreasonable thing; it is the rebellion of the creature against the Creator, the usurped dominion of the flesh over the spirit, and a contradiction to the eternal rules and reasons of good and evil. It is perverting the right ways of the Lord (Ac 13:10), and therefore the ways of sin are called crooked ways, Ps 125:5. Would we know what is to be got by sin? It profiteth us not. The works of darkness are unfruitful works. When profit and loss come to be balanced all the gains of sin, put them all together, will come far short of countervailing the damage. All true penitents are ready to own this, and it is a mortifying consideration. Ro 6:21, What fruit had you then in those things whereof you are now ashamed? 2. See what repentance is, and what reason we have to repent. Would we approve ourselves true penitents? We must then, with a broken and contrite heart, confess our sins to God, 1Jo 1:9. We must confess the fact of sin (I have sinned) and not deny the charge, or stand upon our own justification; we must confess the fault of sin, the iniquity, the dishonesty of it (have perverted that which was right); we must confess the folly of sin—"so foolish have I been and ignorant, for it profited me not; and therefore what have I to do any more with it?" Is there not good reason why we should make such a penitent confession as this? For, (1.) God expect it. He looks upon men, when they have sinned, to see what they will do next, whether they will go on in it or whether they will bethink themselves and return. He hearkens and hears whether any say, What have I done? Jer 8:6. He looks upon sinners with an eye of compassion, desiring to hear this from them; for he has no pleasure in their ruin. He looks upon them, and, as soon as he perceives these workings of repentance in them, he encourages them and is ready to accept them (Ps 32:5,6), as the father went forth to meet the returning prodigal. (2.) It will turn to our unspeakable advantage. The promise is general. If any humble himself thus, whoever he be, [1.] He shall not come into condemnation, but be saved from the wrath to come: He shall deliver his soul from going into the pit, the pit of hell; iniquity shall not be his ruin. [2.] He shall be happy in everlasting life and joy: His life shall see the light, that is, all good, in the vision and fruition of God. To obtain this bliss, if the prophet had bidden us do some great thing, would we not have done it? How much more when he only says unto us, Wash and be clean, confess and be pardoned, repent and be saved?
²⁹ Lo, all these things worketh God oftentimes with man,
³⁰ To bring back his soul from the pit, to be enlightened with the light of the living.
³¹ Mark well, O Job, hearken unto me: hold thy peace, and I will speak.
³² If thou hast any thing to say, answer me: speak, for I desire to justify thee.
³³ If not, hearken unto me: hold thy peace, and I shall teach thee wisdom.
We have here the conclusion of this first part of Elihu's discourse, in which, 1. He briefly sums up what he had said, showing that God's great and gracious design, in all the dispensations of his providence towards the children of men, is to save them from being for ever miserable and bring them to be for ever happy, Job 33:29,30. All these things God is working with the children of men. He deals with them by conscience, by providences, by ministers, by mercies, by afflictions. He makes them sick, and makes them well again. All these are his operations; he has set the one over the other (Ec 7:14), but his hand is in all; it is he that performs all the things for us. All providences are to be looked upon as God's workings with man, his strivings with him. He uses a variety of methods to do men good; if one affliction do not do the work, he will try another; if neither do, he will try a mercy; and he will send a messenger to interpret both. He often works such things as these twice, thrice; so it is in the original, referring to Job 33:14. He speaks once, yea, twice; if that prevail not, he works twice, yea, thrice; he changes his method (we have piped, we have mourned) returns again to the same method, repeats the same applications. Why does he take all this pains with man? It is to bring back his soul from the pit, Job 33:30. If God did not take more care of us than we do of ourselves, we should be miserable; we would destroy ourselves, but he would have us saved, and devises means, by his grace, to undo that by which we were undoing ourselves. The former method, by dream and vision, was to keep back the soul from the pit (Job 33:18), that is, to prevent sin, that we might not fall into it. This, by sickness and the word, is to bring back the soul, to recover those that have fallen into sin, that they may not lie still and perish in it. With respect to all that by repentance are brought back from the pit, it is that they may be enlightened with the light of the living, that they may have present comfort and everlasting happiness. Whom God saves from sin and hell, which are darkness, he will bring to heaven, the inheritance of the saints in light; and this he aims at in all his institutions and all his dispensations. Lord, what is man, that thou shouldst thus visit him! This should engage us to comply with God's designs, to work with him for our own good, and not to counter-work him. This will render those that perish for ever inexcusable, that so much was done to save them and they would not be healed. 2. He bespeaks Job's acceptance of what he had offered and begs of him to mark it well, Job 33:31. What is intended for our good challenges our regard. If Job will observe what is said, (1.) He is welcome to make what objections he can against it (Job 33:32): "If thou hast any thing to say for thyself, in thy own vindication, answer me; though I am fresh, and thou art spent, I will not run thee down with words: Speak, for I, desire to justify thee, and am not as thy other friends that desired to condemn thee." Elihu contends for truth, not, as they did, for victory. Note, Those we reprove we should desire to justify, and be glad to see them clear themselves from the imputations they lie under, and therefore give them all possible advantage and encouragement to do so. (2.) If he has nothing to say against what is said, Elihu lets him know that he has something more to say, which he desires him patiently to attend to (Job 33:33): Hold thy peace, and I will teach thee wisdom. Those that would both show wisdom and learn wisdom must hearken and keep silence, be swift to hear and slow to speak. Job was wise and good; but those that are so may yet be wiser and better, and must therefore set themselves to improve by the means of wisdom and grace.
浮誇的開場白，正像那「臨盆的大山」，往往引出貧乏的產出；但以利戶在此的講論並未辜負他的開場白所激起的期望。它扎實、生動、且十分切題。他在前一章已對約伯的三位朋友說了該說的話；如今他挨近約伯本人，向他發言。I. 他請約伯恩待地接納他將要說的話，並求約伯把他當作他屢次所盼望的那個人——那個願意與他辯論、又代表神領受他申辯的人（Job 33:1-7）。II. 他奉神的名向他提起訴訟，因為他所說過的話——在激烈辯論中所說、影射神待他苛刻的話（Job 33:8-11）。III. 他設法使他認清自己在這事上的過錯與愚昧，向他指出：1. 神對人的主權統治（Job 33:12,13）。2. 神對人的看顧，以及他為造就人的靈魂所用的各種途徑與方法——我們有理由相信，當他把身體的災禍加在人身上時，正是出於這樣的用意（Job 33:14）。（1）約伯有時曾抱怨不安的異夢（Job 7:14）。「為甚麼呢，」以利戶說，「神有時正是藉著這樣的異夢向人傳遞定罪與教訓」（Job 33:15-18）。（2）約伯尤其抱怨他的疾病與疼痛；關於這些，他詳細指出，這些災病遠非約伯所認為的神忿怒的記號，也非朋友們所認為的約伯假冒為善的證據，而是神的恩典為增進他對神的認識、為在他身上成就忍耐、老練與盼望所採取的真正智慧而恩慈的方法（Job 33:19-30）。最後，他以對約伯的一個請求作結：要麼回答他，要麼容他繼續說下去（Job 33:31-33）。