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Elihu, it is likely, paused awhile, to see if Job had any thing to say against his discourse in the foregoing chapter; but he sitting silent, and it is likely intimating his desire that he would go on, he here proceeds. And, I. He bespeaks not only the audience, but the assistance of the company, Job 33:2-4. II. He charges Job with some more indecent expressions that had dropped from him, Job 33:5-9. III. He undertakes to convince him that he had spoken amiss, by showing very fully, 1. God's incontestable justice, Job 33:10-12,17,19,23. 2. His sovereign dominion, Job 33:13-15. 3. His almighty power, Job 33:20,24. 4. His omniscience, Job 33:21,22,25. 5. His severity against sinners, Job 33:26-28. 6. His overruling providence, Job 33:29,30. IV. He teaches him what he should say, Job 33:31,32. And then, lastly, he leaves the matter to Job's own conscience, and concludes with a sharp reproof of him for his peevishness and discontent, Job 33:33-37. All this Job not only bore patiently, but took kindly, because he saw that Elihu meant well; and, whereas his other friends had accused him of that from which his own conscience acquitted him, Elihu charged him with that only for which, it is probable, his own heart, now upon the reflection, began to smite him.
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The Address of Elihu (1520 BC)
约伯记第三十四章
以利户的发言（主前1520年）
¹ 以利户继续回答说：
² 你们智慧人要听我的话；有知识的人，要侧耳听我言。
³ 因为耳朵试验言语，好像上膛尝食物。
⁴ 我们当为自己选择公正，彼此知道何为善。
⁵ 约伯曾说：我是公义的；神夺去我的理。
⁶ 我岂能说谎违背我的理？我虽无过，受的伤却无法医治。
⁷ 谁像约伯，喝讥诮如同喝水呢？
⁸ 他与作孽的结伴，与恶人同行。
⁹ 他说：人以神为乐，总是无益。
一、以利户谦卑地向听众致辞
像一位演说家那样，他设法得着他们的好感和善意的聆听。
1. 他称他们为「智慧人」和「有知识的人」（伯 34:2）。 与通达人打交道是愉快的事——「我对通达人说话」（林前 10:15）。以利户虽与他们意见不同，却仍称他们为智慧通达的人。急躁好辩的人以为凡不与自己同心的都是愚人；但我们对那些实在有智慧的人，纵然意见不同，也当公正地承认，这本是我们当还他们的公道。
2. 他诉诸他们的判断，因此甘受他们的试验（伯 34:3）。 「有分辨力的耳试验言语」——所说是真是假、是对是错；说话的人也当受有识之士的考验。我们既当试验所听见的一切，也当甘愿自己所受的被人试验。
3. 他邀请他们一同参与考察讨论此事（伯 34:4）。 他并不自居独断，也不擅自决定何为公正、何为善；他愿意与他们一同查究，渴望商议：「我们当同意放下一切敌意与争竞、一切偏见与刻意顶撞、以及一切固守既定意见的固执，为自己选择公正——确立正确的原则作为推理的根基，然后采取正确的方法寻求真理；又当彼此交流、互陈理由，借比较所知，知道何为善、何为不善。」 请留意：当我们同意彼此帮助查究之时，便最能辨明何为正。
二、以利户激烈地指控约伯说过几句话，影射神的治理——并向众人申诉，他当被传到台前受责
1. 他尽量按记忆复述约伯所说过的话。 〔1〕约伯坚持自己的无辜：「约伯曾说：我是公义的」（伯 34:5）；人催他认罪时，他坚决主张*「我不认罪」：「我岂能说谎违背我的理？」（伯 34:6）* 约伯确曾说过这样的话：「我的义我持守不放」（伯 27:6）。 〔2〕约伯指控神待他不公——他受苦便是被神冤枉，又未得昭雪：「神夺去我的理」——约伯确曾如此说（伯 27:2）。 〔3〕约伯绝望于救助，断定神不能或不肯帮助他：「我受的伤无法医治」，且要致命，「却非因我的过犯；我手中并无不义」（伯 16:16-17）。 〔4〕约伯实际上等于说：事奉神毫无所得，至终无人因事奉神而得福（伯 34:9）：「他曾说过」一些引人怀疑他以为「人以神为乐，总是无益」的话。我们承认宗教中有今生的喜乐——与神相交、与他同心、与他同行如以诺（创 5:22-24），这岂不就是以神为乐吗？这是宗教的真意，表明其道是安乐之道（箴 3:17）。然而它的益处却被否认，仿佛「事奉神是徒然的」（玛 3:14）。以利户是从约伯的话（伯 9:22：「完全人和恶人，他都毁灭」）中推出这是约伯的见解——这话有其真理（因为万事都临到众人），但措辞失当，给了太多借口被人如此归罪；所以约伯默默坐下忍受，并不为自己辩白——卡锐尔先生据此精彩地观察：好人有时所说的话，比他们所意味的更糟；一个好人，当他确有可责之处时，宁可承受过于所当受的责难，也不肯在自己当受责备之时硬要为自己开脱。
2. 他据此严厉地控告约伯。 总而言之：「谁像约伯呢？」（伯 34:7）——「你们何曾见过约伯这样的人？何曾听见有人说话如此放肆呢？」 他把约伯描绘成： 〔1〕坐在亵慢人的座位上：「他喝讥诮如同喝水」——即*「他大大放纵自己，辱骂神和朋友，以此为乐，又极其慷慨地发出他的指斥。」* 或作：「他贪婪地领受并听从别人向弟兄所发的讥诮和蔑视，对此大为喜悦，并加以抬举。」 又有人这样解：「他因自己这些愚妄之言，倒成了被讥诮的对象，把自己大大暴露在羞辱之下，给别人留下笑柄；他的信仰因此受损，其名声也因他的失言而受了伤。」 我们实在有理由求神永不任凭我们自己说作什么、或作什么，「叫我们成为愚顽人的羞辱」（诗 39:8直译）。 〔2〕行在不虔之人的路上，站在罪人的道中：他*「与作孽的结伴」（伯 34:8）——不是说他在行为上真与他们交往，而是在意见上他偏袒他们、附和他们、坚固他们的手。因为（伯 34:9 接着说，作为这事的证明）「人以神为乐，总是无益」——若果真如此，他为何不放松情欲的缰绳，与作孽的结党呢？那说「我徒然洁净了我的手」（诗 73:13）的人，不仅「得罪了神儿女的世代」（诗 73:10直译意译）*，更是使仇敌喜悦，说他们所说的话。
¹⁰ 所以你们明理的人要听我说；断不可说神行恶；全能者也不行不义。
¹¹ 他必照人所行的报应人，使各人照自己的行为得着。
¹² 神必不行恶；全能者也不颠倒公正。
¹³ 谁派他治理大地？谁安定全世界呢？
¹⁴ 他若专心为人，若收回自己的灵与气；
¹⁵ 凡血气就必一同死亡，人必归于尘土。
以利户这一段演说的要旨，是要使约伯与他的苦难和好，使他的灵在苦难中得着平静。为达成此目的，他在前一章已表明：神以苦难加给他并非恶意，而是为使他属灵的益处。 在本章中，他要表明：神以苦难加给他并非不义，也没有过于他所当受的刑罚。 若前者不能使他满意，至少这一样当能使他无言。这几节他向全体听众致辞：「你们明理的人哪，要听我说」（伯 34:10），并以你们的同意表明自己是聪明人。他所说的是：公义的神从未、也永不向任何受造之行不义；他的道尽都公平，我们的道不尽都公平。 这里所维护的真理，关乎神一切作为的公义与公平。请观察：
I. 这真理如何明明地提出——既有正面的，也有反面的
1. 他不向任何人不义：「断不可说神行恶；全能者也不行不义」（伯 34:10）。行恶与他本性的完全相违，也与他的旨意之纯洁相违（伯 34:12）：「神必不行恶；全能者也不颠倒公正。」 他既不能、也不愿行错事，也不苛待任何人。他绝不会在未见罪之处施加刑罚，也不会在不当的比例上施加——因为那便是行不义、便是作恶。若有案诉到他面前，或他要下决定性的判语，他必顾念案情的曲直，不看人情面——因那便是颠倒是非。他永远不会行错于任何人，或拒义于任何人，「天必表明他的公义」（诗 50:6）。他既是神，便无限完全、圣洁，自己不能行错，也不能纵容别人行错，正如他不能死、不能说谎、不能背乎自己（提后 2:13）。他虽是全能者，却从不以他的权能（如世人常作的）支持不义。他是*「Shaddai」——全足的神；所以他「不能被恶试探」（雅 1:13），去行不义之事。 2. 他对众人都施行公道（伯 34:11）：「他必照人所行的报应人。」 善工必得赏，恶工或受刑或得赎；所以或迟或早，在今世或在来世，他必使各人照自己的道路得着。这是分配之公义常存的法则：照各人的工待各人。「义人有福了……恶人有祸了！」（赛 3:10-11）* 若现今恒忍的服事未得赏，现今顽梗的罪过未受罚，日子将到，神必全然照各人所行的报应各人——连耽延的利息也一并算上。
II. 这真理如何热烈地被坚持
1. 带着对其真理的肯定（伯 34:12）：「神必不行恶。」 这是无人能否认、无可置疑的真理；这是我们可以理所当然地接受、众人都同意的真理。 2. 带着对相反意念的厌恶（伯 34:10）：「断不可说神行恶。」 我们也不可对神有丝毫怀疑，或说任何似乎控告他的话。
III. 这真理如何明明地被两个理由证明
1. 因他独立的、绝对的、至高的主权与统治（伯 34:13）：「谁派他治理大地？谁安定全世界呢？」 人间在地上的事务，唯独由他掌管；这权柄是他自己的，不是别人所托付。 〔1〕治理之权确属他——他在天上地下一切众军中都凭己意而行；所以他不能被控为不义：「审判全地的主岂不行公义吗？」（创 18:25） 神若其中有、或能有*「不义」*，他怎能治理或审判世界呢（罗 3:5-6）？那有权享此无限权能者，必自己有无玷的纯洁。这也是我们当顺服神一切所行的正当理由：那安定全世界的，岂不能处置我们和我们的事吗？ 〔2〕他的权能并不从任何人而来，也不是别人所托付的差事——他的权能是原有的，与他的存有一样，是出于自己；所以他若不完全公义，全世界和其中的事务便早已陷入极大混乱。地上最高的权柄之上都有一位神，他们要向他交账，因为他们离行不义不远；但神之上没有更高的，因为他的本性如此完全，不可能行什么需要被拦阻的事。他若是一位绝对的主宰，我们便当顺服他——因为没有更高的权柄可让我们上诉；所以这德行便是必然。
2. 因他那无可抵拒的权能（伯 34:14）：「他若专心为人」（或作：「他若专心敌对人，要毁灭他」）。 他若以*「至高主权」或以「严格公义」待人，便无人能在它面前站立得住——人的灵与气便立时归无，「凡血气就必一同死亡」（伯 34:15）。许多人的诚实，全在乎他们的无能——他们不行错，是因为行错之后无法支撑，或因无权去行。但神能轻易而突然地碾碎任何人，却并不以独断的权能碾碎任何人——所以这必当归于他本性的无限完全，而这完全是永不改变的。请看： 〔1〕神能向我们作什么。他能很快把我们归于尘土——无需他权能什么积极的作为；他只要收回那使他存活的护理之工，「他若收回自己的灵与气」（这原从他手中而来，现今仍在他手中）*，我们便立刻断气，如同空气被抽尽的器皿中的动物。 〔2〕他向我们作什么也不算为不义。他可以收回他所赐的存有——我们不过是按租约住的佃户，且这存有我们已经丧失；所以只要它还藉他的恩慈延续，我们便没有理由呼冤，无论其他什么安慰被挪去。
¹⁶ 你若明理，就当听这话，侧耳听我言语的声音。
¹⁷ 难道恨恶公正的可以掌权吗？你竟定那至公义者为有罪吗？
¹⁸ 你能对君王说：你是鄙陋的吗？对臣宰说：你是邪恶的吗？
¹⁹ 何况他不徇王子的情面，也不看重富足人过于贫穷人——因为他们都是他手所造的。
²⁰ 他们都在顷刻之间死亡；百姓在半夜被惊扰，过去；有权势的也被无声地除灭。
²¹ 因为他的眼目鉴察人的道路，看明他一切的脚步。
²² 没有黑暗和死荫，能让作孽的在其中藏身。
²³ 因为他必不向人多取；也不使人到他面前受审。
²⁴ 他要将势力强大的人摔碎，无数之多；又设立别人代替他们。
²⁵ 所以他知道他们的作为；他在夜间倾覆他们，他们便被毁灭。
²⁶ 他在众人的眼前击打他们，如同击打恶人一样；
²⁷ 因为他们偏离了他，不肯遵行他任何的道；
²⁸ 以致穷乏人的呼求达到他那里，他也听了困苦人的哀声。
²⁹ 他赐安静，谁敢扰乱？他掩面，谁能见他？无论是为了一国，或是为了一个人。
³⁰ 好使假冒为善的人不掌权，免得百姓陷入网罗。
以利户在此更直接地对约伯说话。他先前向其他人（伯 34:10）称为*「明理的人」；现在对约伯说话，却在他的「明理」上加了一个「若」：「你若明理，就当听这话，留心观察」（伯 34:16）*。
I. 要听这话：神的任何作为都不可被非难
传唤并定罪神的作为——约伯因他的不满所作的——是放胆僭妄。 1. 这如同拥戴一位公然与公正为仇的人掌权一样荒谬：「难道恨恶公正的可以掌权吗？」（伯 34:17）。 公义的主如此爱公义，以致与他相比，连约伯自己——虽是完全正直的人——也可说是恨恶公正了；那么他能掌权吗？他能妄图指引神、或纠正神所作的吗？这样不义的受造者如我们，岂能给公义的神定规？或他要照我们的尺寸行事吗？当我们想到自己本性的败坏，想到我们与永恒公正之法则的相违，便不能不见：我们向神指点画脚，是放肆不虔的事。 2. 这如同传一位最公义无辜者到台前，并在审判时明明显得他至公义，却仍下判词定他为有罪，一样荒谬。 3. 这比对一位君王当面说「你是鄙陋的」，对审判席上的官长说「你们是邪恶的」*，更加荒谬失体（伯 34:18）。* 这要被视为对君威、对官长不可容忍的冒犯；没有王、没有大臣会容忍它。为维护治理的尊严，我们推定所下的是公正的判决，除非反证极为明显；但无论我们心中如何想，对君王当面说他鄙陋是不合宜的。拿单藉着比喻责备大卫（撒下 12:1-7）。但无论大祭司或先知可以如此行，普通的臣民却不可如此冒犯在上掌权者。那么对神说这样的话——把不义归给他——他又毫无徇情面之事，毫无行不义的试探，是何等荒谬！「他不看重富足人过于贫穷人」（伯 34:19），所以他配掌权，而我们不可向他挑错。请留意：富人与穷人在神面前站在同一水平上。大人不会因他的财富和伟大而多得好处或蒙悦纳；穷人也不会因他的贫穷而处境更糟，正直的案子不会被饿死。约伯如今贫穷，在神面前所蒙的恩惠、所受的顾念，当与从前富足之时一样；「因为他们都是他手所造的。」 他们的性情如此：穷人与富人同一只手所造，同一模型所出。他们的境遇如此：穷人因神的护理而被造为穷人，正如富人因护理而被造为富；所以穷人不会因这是他的命运（不是他的过犯）而处境更糟。
II. 要听这话：在神一切所行的事上，都当承认并顺服他
以利户在此向约伯提出几点思想，要使他对神存伟大高超的意念，并因此劝他顺服，不再与他相争。
1. 神是全能的——当他施行审判之时，能对付最强的人（伯 34:20）。 连*「百姓」——一国之民，无论人数何等多——「也必被惊扰」——被瓦解、陷入混乱；连「有权势的人」——君王，无论何等尊荣、何等可畏——「神若一发言」，便要「被除灭」——从他的宝座上，不，从活人之地被除掉；他们必死，他们必过去。那统管死亡一切权势的，有什么不能作呢？请看这毁灭的突然：「他们都在顷刻之间死亡。」* 在神，打倒他骄傲的仇敌不是耗时之工；他一乐意便即成就，也不受约束给他们警告，连一个小时的警告也没有：「今夜你的灵魂便被收回」（路 12:20）。 请看这时候：「百姓在半夜被惊扰」——他们正安然无备，不能自救；正如埃及人当其长子被杀之时（出 12:29-30）。这是神直接的作为：他们*「被无声地除灭」——不知不觉，藉着隐秘的审判。神无需任何人的帮助或代理，便能自己使最大的暴君降卑。他有时所用成就他旨意的工具，他一样也不需要——他能「无声地」作成。他这样能压倒的，不只是一个强人，而是成群的强人（伯 34:24）：「他将势力强大的人摔碎，无数之多」——因为没有任何联合的权能能在全能者面前站立。然而，神毁灭暴政之时，并不意图无政府状态；恶者被拉下，并非百姓便不当有官长；因为他打破强人之时，便「设立别人代替他们」，那将要治理得更好；若不然，他也「在夜间倾覆他们，他们便被毁灭」（伯 34:25）——伯沙撒便是明证（但 5:30）。又或者，他若要给他们悔改的余地，便不立即毁灭他们；但他「在众人的眼前击打他们，如同击打恶人一样」（伯 34:26）——一些使人卑微、使人知罪的审判临到他们身上；这些恶王像别的恶人一样被击打——同样确实、同样严厉地在身体、产业或家庭中被击——作为对邻舍的警诫；这击打是「为警诫别人」而作的，所以是在「众人的眼前」*给出的，使他们也能看见而惧怕，在神的公义面前战兢。君王若在他面前站立不住，我们怎能站立得住！
2. 神是无所不知的——能发现最隐秘的事。 最强的人既不能抵挡他的臂膀，最狡猾的人也不能逃脱他的眼目；所以若有人所受的刑罚比我们所想的或重或轻，我们与其向神挑错，不如归因于某个只有神知道的隐秘缘由。 〔1〕万事在他面前都是敞开的（伯 34:21）：「他的眼目鉴察人的道路。」 它们不仅在他眼目所能及之处——使他能看见，而且他的眼目正在其上——使他实际上观察、考察它们。他看见我们众人，看见我们一切的脚步；我们无论走到哪里，都在他眼目之下；我们一切的行为，无论善恶，都被看顾、记录、留待*「案卷展开」（启 20:12）之时审判之用。 〔2〕没有什么能向他隐瞒（伯 34:22）：「没有黑暗和死荫」如此隐秘、如此厚密、如此孤寂、如此远离光与目力，以致作孽的能在其中「藏身」——脱离公义之神的发现之眼与报应之手。请留意： ① 作孽的人若能，便愿向世人的眼目隐藏（因羞耻——这点他们或许能作），又向神的眼目隐藏（因惧怕——如亚当藏在园中的树木中，创 3:8）。日子将到，有权势的人、将领，要向山和岩石呼喊，求它们遮蔽他们（启 6:15-17）。 ② 他们情愿被死荫遮蔽——情愿藏在坟墓里永远躺卧，也不愿出现在基督的审判台前。 〔3〕想要逃避神的公义，或在他的怒气追赶时藏匿，都是徒然。作孽的或能找到方法藏身脱离人，却不能脱离神：「他知道他们的作为」（伯 34:25）*——他们所作的、他们所谋的，他都知道。
3. 神是公义的——在他一切作为中都按着公平的法则而行。 即当他倾覆强人、将他们摔碎之时，「他必不向人多取」（伯 34:23）。他既不刑罚无辜，也不向有罪的人索取超过他罪孽所当受的；罪与刑罚之间的比例，由无限智慧来判定。他不给人留下抱怨他苛刻的借口，也不使人*「到他面前受审」——对人提起公诉。若有人如此行，「你责备人的时候，显为公义；你被人议论的时候，可以得胜」（诗 51:4）。所以约伯抱怨神，实在大大该受责备，在此被善劝撤回他的诉讼——因他必败诉或被驳回。「人不可妄图与全能者对簿」（直译）。* 约伯屡次盼在神面前辩明他的案；以利户问：有何意义？所下关于你的判决必被维持——其中找不出错误，也无可挑剔；至终必如原判存立。神所作的一切尽都美好，也必如此显明。为证明神摔碎强人、「击打他们如同击打恶人」时，并未「向他们多取」，他指出他们的恶行是什么（伯 34:27-28）；请任何人将他们的恶行与他们的刑罚比较，然后判断他们是否罪有应得。简言之，这些不义的审判官——神要公义地审判他们——既不*「敬畏神」，也不「尊重人」（路 18:2、4）。 〔1〕他们是背叛神的：他们「偏离了他」——抛弃了对他的敬畏，离弃了对他的思念；因为他们「不肯遵行他任何的道」——既不留心他的诫命，也不留心他的作为，乃「在世上没有神」（弗 2:12）。这正是恶人一切恶的根源——他们偏离了神；这又是因为他们不肯思想——不是因不能，乃是因不肯。从不思想生出亵渎，又从此生出一切不道德。 〔2〕他们是全人类的暴君（伯 34:28）。他们自己不肯求告神，倒「使穷乏人的呼求达到他那里」——而这呼求正是反对他们的。他们欺压穷人，苦待穷人，使他们更加贫穷，又「加增困苦人的患难」——这些人向神呼求，向他诉苦；他听了他们，为他们申冤。他们的案子已经坏了——因为有穷人的祷告和眼泪反对他们；因为受欺压之人的呼求，或迟或早，必把报应引到欺压者的头上；没有人能说这是「多取」*（出 22:23）。
4. 神在世人一切事务上有不可辖制的统治权——他如此引导治理关乎邦国和个人的事，以致他所设计的不能被挫败，他所行的不能被更改（伯 34:29）。请观察： 〔1〕全世界的怒容不能扰乱神以笑脸所平静的人：「他赐安静，谁敢扰乱？」（伯 34:29）。这是向阴间和地上一切权势所发的挑战——要他们扰乱神所赐平安、为他造作平安的人。神若赐一国外在的太平，他能保全他所赐的，使它的敌人不能给它任何搅扰。神若只赐一人里面的平安——那从义而出的安静与永远的确据——那么无论是撒但的控告，还是今生的苦难，连死亡本身的逮捕，也不能叫他不安。「灵魂在神里面安然居住」的，有什么能叫他不安呢？（腓 4:7）。 〔2〕全世界的笑脸不能平静神以怒容所扰的人：因为他若在不悦中「掩面」，收回他恩惠的安慰，「谁能见他？」——即谁能看见发怒的神而能在他怒气之下支撑得住，或使它转消？谁能使他在决意掩面之时显出面目，或看透他四围的云彩与幽暗？或：谁能看见不安的罪人而能给他切实的帮助？神若作他的仇敌，谁能作他的朋友？没有神，便无人能解救他外面光景的困苦：「耶和华若不帮助你，我从何帮助你呢？」（王下 6:27） 也没有人能解救他心灵上对神和他威严的恐惧。他若在罪人的良心里印上他怒气的感觉，受造之物所能给予的一切安慰都归无效。「对伤心的人唱歌，就如冷天脱衣服，又如碱上倒醋」（箴 25:20直译意译）。 神无论对待邦国或个人，他作为的无可抵拒都当被承认：他所行的不能被辖制，「无论是为了一国，在它公开的体统上，或是为了一个人，在他私人的事上。」 治理大国的同一护理，也在最微小之个人的事上主持；全国的力量不能抵挡他的权能，单一个体的微小不能逃脱他的鉴察；但他所行的必有效地、得胜地作成。
5. 神是智慧的——顾念公众的福祉，因此安排「好使假冒为善的人不掌权，免得百姓陷入网罗」（伯 34:30）。 请看： 〔1〕假冒为善者的骄傲——他们图谋掌权；人的称赞和世上的权势就是他们的赏赐，是他们所图谋的。 〔2〕暴君的诡计——他们图谋自立之时，有时利用宗教作为野心的幌子和遮盖，并因假冒为善而登上宝座。 〔3〕假冒为善者掌权时百姓所处的危险——他们易陷入罪中、苦难中，或两者兼有。权力在虚伪者手中，常常毁灭一国的权利与自由——这些权利自由他们更易以诡诈骗取，而非以武力夺去。在敬虔外貌之下，敬虔的能力也大大受了损害（提后 3:5）。 〔4〕神的护理对百姓的照顾——为防备这危险，「使假冒为善的人不掌权」——或完全不掌权，或不长久掌权。神若对一国存留怜悯，他或拦阻假冒为善之治理者的兴起，或加速其败亡。
³¹ 确实，人对神当说：我受了责罚，不再犯罪；
³² 我所看不见的，求你指教我；我若作了不义，必不再行。
³³ 难道照你的心意而行吗？他必报应；无论你拒绝或选择，都不在你；所以你要说你所知道的。
³⁴ 明理的人当对我说，智慧人当听我的话。
³⁵ 约伯说话没有知识，言语中毫无智慧。
³⁶ 我愿约伯被试炼到底，因他回答如同恶人。
³⁷ 他在罪上又加悖逆；在我们中间拍手，增添言语得罪神。
三、以利户教导约伯在苦难中当说什么（伯 34:31-32）
他既因他急躁激情的话责备了他，便在此把更好的话放在他口中。我们为所错的责备人时，也当指引他们向善，使我们的责备成为*「教训的责备」（箴 6:23）。他并未勉强约伯用这些话，只是向他推荐，作为「当说的」。总体而言，他要他悔改自己在苦难中所行的不当与失体统的话。约伯的其他朋友要他承认自己是恶人，便因作过头而失败。以利户只要他承认自己在处理这场争端时「嘴唇说出了急躁的话」。* 我们在责备人时当记念这事，不要把事情说成比实际更糟；因为罪名的过分可能使控诉失效。以利户把钉子敲在正当之处，因此奏效。他指教约伯：
1. 为他的罪在神面前自卑，并接受罪的刑罚：「我受了责罚」。 我所受的苦难是公正地临到我，所以我必忍受；不仅在其中称神为义，还承认他的良善。许多人受责打却不*「受」*责打——不很好地受，便实际上等于完全不受。悔改者若真诚，必看神所作的一切都好，必把责打当作为益处而设的医疗之工来接受。
2. 求神向他显明他的罪（伯 34:32）：「我所看不见的，求你指教我。」 「主啊，回顾之时，我看见自己里面有许多不当，自己所行的也有许多不当；但我有理由担心还有更多我所未察觉的——更大的可憎之事，因无知、错误、和对自己的偏私，我至今未曾看见。主啊，求你使我能看见，感动我的良心尽它的本分。」 一个好人愿意知道自己最坏的一面；尤其在苦难中，他渴望有人告诉他神为何与他相争，神责打他有何意。
3. 应许改正（伯 34:31）：「我不再犯罪。」 「我若作了不义（或：既已作了），便不再如此行；无论你所显明我看为不当的，是什么，靠着你的恩典，今后我必改正。」 这暗示着他承认自己已经得罪——为罪有真实的悔改和敬虔的忧愁——以及对神在苦难中所设之目的的谦卑配合，那目的便是使罪与我们分离。悔改者在此完全了他的悔改；因为光为罪忧伤不够，我们必须*「去，从此不要再犯罪」（约 8:11）*；又如这里所作的，以坚定的决意约束自己，永远不再返回愚妄。这是当以坚定心志说的话，也是当在严肃的应许与誓愿中向神说的话。
四、他与约伯辩论他在苦难中的不满与不安（伯 34:33）
我们总以为关乎我们的一切事都当照我们所想望的成就；但以利户在此表明： 1. 盼望这个是荒谬不合理的：「难道照你的心意而行吗？」 不，这有什么道理呢？以利户在此存着对神旨意与智慧极大的恭敬和对在其中的满足说话：万事照神的心意而行，是极其合宜的。他也以公义的不屑，论到那些骄傲、要作自己命运主宰之人的狂妄：「难道照你的心意而行吗？」 我们若常得着我们心里想望的好处享受，我们便要不义地侵犯别人、愚昧地使自己陷入网罗。我们岂因不乐意就永不受苦？罪人不当感觉痛苦吗？学生不当受管教吗？或者，若必须受苦，我们岂当自己选择受打的杖吗？不，万事照神的心意而行，不照我们的，才是合宜——因为他是创造者，我们是受造者；他无限智慧通达，我们愚昧目光短浅；他心志专一，我们心志繁多。 2. 盼望这个是徒然无用的：「他必报应；无论你拒绝或选择。」 神必走自己的路，成就自己的旨意，照自己公义的判语报应；无论你喜悦或不悦——他既不问你的许可，也不征求你的建议；他喜悦的，他必作。所以你的智慧便是顺服，把必然之事化为德行；「善用既成的事实」——因为你无力改变它。「你若妄图选择和拒绝」——即向神指指画画，又对他所行的挑刺——「我却不然——他一切所行的我都顺服；所以你要说你所知的：说你要作什么——反对或顺服。这事摆在你面前明明；你当立定主意；你在神手中，不在我手中。」
五、以利户诉诸于一切聪明公正之人——约伯所说的话中是否大有罪恶与愚妄
1. 他要这事受彻底审问，并作出决断（伯 34:36）：「我愿约伯被试炼到底。」 若有人愿为他所说的话辩白，就让他辩白；若不然，我们便都同意为他作见证。许多人将此解作受苦难试炼：「愿他的苦难延续，直到他彻底被降卑，他骄傲的灵被挫平，直到他被引导看见自己的错，撤回他向神和他的护理所发的僭妄之言。让试炼延续，直到目的达成。」 2. 他既向神、又向人申诉，渴望双方对此的判断。 〔1〕有人将伯 34:36 解作向神上诉：「我父啊，愿约伯被试炼。」 我们圣经的旁注如此——因为同一个字既可作*「我所愿的」，又可作「我父」；有人以为他说这话时举目望天，意思说：「我在天上的父啊！愿约伯被试炼，直到他被制伏。」* 我们为自己或别人求苦难之益处而祷告时，当视神为父——因为这些是父亲的管教，是我们儿子名分教育的一部分（来 12:7）。 〔2〕他向旁观者申诉（伯 34:34）：「明理的人当告诉我」——他们能否对约伯的话作比我所作更善意的解释；他是否说话甚为失当，当呼喊：「我错了。」 他认为约伯所说的话显出： ① 他没有正确地认识自己，倒说了愚顽的话（伯 34:35）。他不能说约伯无知识无智慧；但在这事上，「他说话没有知识」；无论他的心如何，「他的言语毫无精明。」 他从前对妻子所说的话，如今可反过来用在他自己身上（「你说话像愚妄的妇人一样」），也是为着同样的理由：「难道我们从神手里得福，不得祸吗？」（伯 2:10） 有时我们自己所该受、也所该得的责备，正是我们给过别人的。那些非难神智慧的人，实在是非难自己的智慧。 ② 他对神没有应有的尊敬，倒说了不敬虔的话。他的话若*「试炼到底」——即把它推到极致，以最坏的意思去解——便必发现： （一）他站在了神仇敌的一边：「他的回答」是「如同恶人」；即他所说的话，倾向于坚固恶人的手、硬化他们的心，使他们留在恶中，因他把恶人兴旺之事推得远超所需。恶人如巴力，可任凭他们为自己申诉；但我们断不可为他们回答，或说什么偏袒他们的话。 （二）他侮辱了神的朋友，向他们耀武扬威：「他在我们中间拍手」——他若不彻底受试炼、被降卑，便要越发傲慢专横，仿佛他得了胜，使我们众人都无言以对。说坏话已够糟了，但在说完后拍手得胜，仿佛错误与激情已经得胜，便更糟了。 （三）他已经出言攻击神自己——并因坚持自己所说的话，「在罪上又加悖逆」。出言攻击神——就是藉着他说话的神、为他当说话的神——只说一言便是大罪；那么增添言语攻击他，仿佛要胜过他的话，又是什么？那么重申它们，而不撤回它们，又是什么？那些已经犯了罪，又被召悔改之时仍如此刚愎前行的人，是在罪上又加悖逆，使罪成为极其有罪。「我可以犯错，却不愿陷入异端。」*
英文原文
The Address of Elihu (1520 BC)
¹ Furthermore Elihu answered and said,
² Hear my words, O ye wise men; and give ear unto me, ye that have knowledge.
³ For the ear trieth words, as the mouth tasteth meat.
⁴ Let us choose to us judgment: let us know among ourselves what is good.
⁵ For Job hath said, I am righteous: and God hath taken away my judgment.
⁶ Should I lie against my right? my wound is incurable without transgression.
⁷ What man is like Job, who drinketh up scorning like water?
⁸ Which goeth in company with the workers of iniquity, and walketh with wicked men.
⁹ For he hath said, It profiteth a man nothing that he should delight himself with God.
Here, I. Elihu humbly addresses himself to the auditors, and endeavours, like an orator, to gain their good-will and their favourable attention. 1. He calls them wise men, and men that had knowledge, Job 34:2. It is comfortable dealing with such as understand sense. I speak as to wise men, who can judge what I say, 1Co 10:15. Elihu differed in opinion from them, and yet he calls them wise and knowing men. Peevish disputants think all fools that are not of their mind; but it is a piece of justice which we owe to those who are wise to acknowledge it, though our sentiments do not agree with theirs. 2. He appeals to their judgment, and therefore submits to their trial, Job 34:3. The ear of the judicious tries words, whether what is said be true or false, right or wrong, and he that speaks must stand the test of the intelligent. As we must prove all things we hear, so we must be willing that what we speak should be proved. 3. He takes them into partnership with him in the examination and discussion of this matter, Job 34:4. He does not pretend to be sole dictator, nor undertake to say what is just and good and what is not, but he is willing to join with them in searching it out, and desires a consultation: "Let us agree to lay aside all animosities and feuds, all prejudices and affectation of contradiction, and all stiffness in adhering to the opinion we have once espoused, and let us choose to ourselves judgment; let us fix right principles on which to proceed, and then take right methods for finding out truth; and let us know among ourselves, by comparing notes and communicating our reasons, what is good and what is otherwise." Note, We are then likely to discern what is right when we agree to assist one another in searching it out.
II. He warmly accuses Job for some passionate words which he had spoken, that reflected on the divine government, appealing to the house whether he ought not to be called to the bar and checked for them.
1. He recites the words which Job had spoken, as nearly as he can remember. (1.) He had insisted upon his own innocency. Job hath said, I am righteous (Job 34:5), and, when urged to confess his guilt, had stiffly maintained his plea of, Not guilty: Should I lie against my right? Job 34:6. Job had spoken to this purport, My righteousness I hold fast, Job 27:6. (2.) He had charged God with injustice in his dealings with him, that he had wronged him in afflicting him and had not righted him: God has taken away my judgment; so Job had said, Job 27:2. (3.) He had despaired of relief and concluded that God could not, or would not, help him: My wound is incurable, and likely to be mortal, and yet without transgression; not for any injustice in my hand, Job 16:16,17. (4.) He had, in effect, said that there is nothing to be got in the service of God and that no man will be the better at last for his (Job 34:9): He hath said that which gives occasion to suspect that he thinks it profiteth a man nothing that he should delight himself with God. It is granted that there is a present pleasure in religion; for what is it but to delight ourselves with God, in communion with him, in concurrence with him, in walking with him as Enoch did? this is a true notion of religion, and bespeaks its ways to be pleasantness. Yet the advantage of it is denied, as if it were vain to serve God, Mal 3:14. This Elihu gathers as Job's opinion, by an innuendo from what he said (Job 9:22), He destroys the perfect and the wicked, which has a truth in it (for all things come alike to all), but it was ill expressed, and gave too much occasion for this imputation, and therefore Job sat down silently under it and attempted not his own vindication, whence Mr. Caryl well observes that good men sometimes speak worse than they mean, and that a good man will rather bear more blame than he deserves than to stand to excuse himself when he has deserved any blame.
2. He charges Job very high upon it. In general, What man is like Job? Job 34:7. "Did you ever know such a man as Job, or ever hear a man talk at such an extravagant rate?" He represents him, (1.) As sitting in the seat of the scornful: "He drinketh up scorning like water," that is, "he takes a great deal of liberty to reproach both God and his friends, takes a pleasure in so doing, and is very liberal in his reflections." Or, "He is very greedy in receiving and hearkening to the scorns and contempts which others cast upon their brethren, is well pleased with them and extols them." Or, as some explain it, "By these foolish expressions of his he makes himself the object of scorn, lays himself very open to reproach, and gives occasion to others to laugh at him; while his religion suffers by them, and the reputation of that is wounded through his side." We have need to pray that God will never leave us to ourselves to say or do any thing which may make us a reproach to the foolish, Ps 39:8. (2.) As walking in the course of the ungodly, and standing in the way of sinners: He goes in company with the workers of iniquity (Job 34:8), not that in his conversation he did associate with them, but in his opinion he did favour and countenance them, and strengthen their hands. If (as it follows, Job 34:9, for the proof of this) it profits a man nothing to delight himself in God, why should he not lay the reins on the neck of his lusts and herd with the workers of iniquity? He that says, I have cleansed my hands in vain, does not only offend against the generation of God's children (Ps 72:13,14), but gratifies his enemies, and says as they say.
¹⁰ Therefore hearken unto me, ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity.
¹¹ For the work of a man shall he render unto him, and cause every man to find according to his ways.
¹² Yea, surely God will not do wickedly, neither will the Almighty pervert judgment.
¹³ Who hath given him a charge over the earth? or who hath disposed the whole world?
¹⁴ If he set his heart upon man, if he gather unto himself his spirit and his breath;
¹⁵ All flesh shall perish together, and man shall turn again unto dust.
The scope of Elihu's discourse to reconcile Job to his afflictions and to pacify his spirit under them. In order to this he had shown, in the foregoing chapter, that God meant him no hurt in afflicting him, but intended it for his spiritual benefit. In this chapter he shows that he did him no wrong in afflicting him, nor punished him more than he deserved. If the former could not prevail to satisfy him, yet this ought to silence him. In these verses he directs his discourse to all the company: "Hearken to me, you men of understanding (Job 34:10), and show yourselves to be intelligent by assenting to this which I say." And this is that which he says, That the righteous God never did, nor ever will do, any wrong to any of his creatures, but his ways are equal, ours are unequal. The truth here maintained respects the justice of equity of all God's proceedings. Now observe in these verses,
I. How plainly this truth is laid down, both negatively and positively. 1. He does wrong to none: God cannot do wickedness, nor the Almighty commit iniquity, Job 34:10. It is inconsistent with the perfection of his nature, and so it is also with the purity of his will (Job 34:12): God will not do wickedly, neither will the Almighty pervert judgment. He neither can nor will do a wrong thing, nor deal hardly with any man. He will never inflict the evil of punishment but where he finds the evil of sin, nor in any undue proportion, for that would be to commit iniquity and do wickedly. If appeals be made to him, or he be to give a definitive sentence, he will have an eye to the merits of the cause and not respect the person, for that were to pervert judgment. He will never either do any man wrong or deny any man right, but the heavens will shortly declare his righteousness. Because he is God, and therefore is infinitely perfect and holy, he can neither do wrong himself nor countenance it in others, nay more than he can die, or lie, or deny himself. Though he be Almighty, yet he never uses his power, as mighty men often do, for the support of injustice. He is Shaddai—God all-sufficient, and therefore he cannot be tempted with evil (Jam 1:13), to do an unrighteous thing. 2. He ministers justice to all (Job 34:11): The work of a man shall he render unto him. Good works shall be rewarded and evil works either punished or satisfied for; so that sooner or later, in this world or in that to come, he will cause every man to find according to his ways. This is the standing rule of distributive justice, to give to every man according to his work. Say to the righteous, it shall be well with them; woe to the wicked, it shall be ill with them. If services persevered in now go unrewarded, and sins persisted in now go unpunished, yet there is a day coming when God will fully render to every man according to his works, with interest for the delay.
II. How warmly it is asserted, 1. With an assurance of the truth of it: Yea, surely, Job 34:12. It is a truth which none can deny or call in question; it is what we may take for granted and are all agreed in, That God will not do wickedly. 2. With an abhorrence of the very thought of the contrary (Job 34:10): Far be it from God that he should do wickedness, and from us that we should entertain the least suspicion of it or say any thing that looks like charging him with it.
III. How evidently it is proved by two arguments:
1. His independent absolute sovereignty and dominion (Job 34:13): Who has given him a charge over the earth and deputed him to manage the affairs of men upon the earth? Or, Who besides has disposed the whole world of mankind? He has the sole administration of the kingdoms of men, and has it of himself, nor is he entrusted with it by or for any other. (1.) It is certain that the government is his, and he does according to his will in all the hosts both of heaven and earth; and therefore he is not to be charged with injustice; for shall not the Judge of all the earth do right? Ge 18:25. How shall God either rule or judge the world if there be, or could be, any unrighteousness with him? Ro 3:5,6. He that is entitled to such unlimited power most certainly have in himself unspotted purity. This is also a good reason why we should acquiesce in all God's dealings with us. Shall not he that disposes of the whole world dispose of us and our concerns? (2.) It is as certain that he does not derive his power from any, nor is it a dispensation that is committed to him, but his power is original, and, like his being, of himself; and therefore, if he were not perfectly just, all the world and the affairs of it would soon be in the utmost confusion. The highest powers on earth have a God above them, to whom they are accountable, because it is not far from them to do iniquity. But therefore God has none above him, because it is not possible that he should do any thing (such is the perfection of his nature) that should need to be controlled. And, if he be an absolute sovereign, we are bound to submit to him, for there is no higher power to which we may appeal, so that the virtue is a necessity.
2. His irresistible power (Job 34:14): If he set his heart upon man, to contend with him, much more if (as some read it) he set his heart against man, to ruin him, if he should deal with man either by summa potestas—mere sovereignty, or by summum jus—strict justice, there were no standing before him; man's spirit and breath would soon be gone and all flesh would perish together, Job 34:15. Many men's honesty is owing purely to their impotency; they do not do wrong because they cannot support it when it is done, or it is not in their power to do it. But God is able to crush any man easily and suddenly, and yet does not by arbitrary power crush any man, which therefore must be attributed to the infinite perfection of his nature, and that is immutable. See here, (1.) What God can do with us. He can soon bring us to dust; there needs not any positive act of his omnipotence to do it; if he do but withdraw that concurrence of his providence by which we live, if he gather unto himself that spirit and breath which was from his hand at first and is still in his hand, we expire immediately, like an animal in an air-pump when the air is exhausted. (2.) What he may do with us without doing us wrong. He may recall the being he gave, of which we are but tenants at will, and which also we have forfeited; and therefore, as long as that is continued of his mere favour, we have no reason to cry out of wrong, whatever other comforts are removed.
¹⁶ If now thou hast understanding, hear this: hearken to the voice of my words.
¹⁷ Shall even he that hateth right govern? and wilt thou condemn him that is most just?
¹⁸ Is it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly?
¹⁹ How much less to him that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all are the work of his hands.
²⁰ In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand.
²¹ For his eyes are upon the ways of man, and he seeth all his goings.
²² There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.
²³ For he will not lay upon man more than right; that he should enter into judgment with God.
²⁴ He shall break in pieces mighty men without number, and set others in their stead.
²⁵ Therefore he knoweth their works, and he overturneth them in the night, so that they are destroyed.
²⁶ He striketh them as wicked men in the open sight of others;
²⁷ Because they turned back from him, and would not consider any of his ways:
²⁸ So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted.
²⁹ When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only:
³⁰ That the hypocrite reign not, lest the people be ensnared.
Elihu here addresses himself more directly to Job. He had spoken to the rest (Job 34:10) as men of understanding; now, speaking to Job; he puts an if upon his understanding: If thou hast understanding, hear this and observe it, Job 34:16.
I. Hear this, That God is not to be quarrelled with for any thing that he does. It is daring presumption to arraign and condemn God's proceedings, as Job had done by his discontents. It was, 1. As absurd as it would be to advance one to power that is a professed enemy to justice: Shall even he that hates right govern? Job 34:17. The righteous Lord so loves righteousness that, in comparison with him, even Job himself, though a perfect and upright man, might be said to hate right; and shall he govern? Shall he pretend to direct God or correct what he does? Shall such unrighteous creatures as we are give law to the righteous God? or must he take his measures from us? When we consider the corruption of our nature, and the contrariety there is in us to the eternal rule of equity, we cannot but see it to be an impudent impious thing for us to prescribe to God. 2. It was as absurd as it would be to call a most righteous innocent person to the bar, and to give judgment against him, though it appeared ever so plainly, upon the trial, that he was most just: Wilt thou condemn him that is righteous in all his ways, and cannot but be so? 3. It is more absurd and unbecoming than it would be to say to a sovereign prince, Thou art wicked, and to judges upon the bench, You are ungodly, Job 34:18. This would be looked upon as an insufferable affront to majesty and to magistracy; no king, no prince, would bear it. In favour of government, we presume it is a right sentence that is passed, unless the contrary be very evident; but, whatever we think, it is not fit to tell a king to his face that he is wicked. Nathan reproved David by a parable. But, whatever a high priest or a prophet might do, it is not for an ordinary subject to make so bold with the powers that are. How absurd is then to say so to God—to impute iniquity to him, who, having no respect of persons, is in no temptation to do an unjust thing! He regardeth not the rich more than the poor, and therefore it is fit he should rule, and it is not fit we should find fault with him, Job 34:19. Note, Rich and poor stand upon the same level before God. A great man shall fare never the better, nor find any favour, for his wealth and greatness; nor shall a poor man fare ever the worse for his poverty, nor an honest cause be starved. Job, now that he was poor, should have as much favour with God, and be as much regarded by him, as when he was rich; for they are all the work of his hands. Their persons are so: the poor are made by the same hand, and of the same mould, as the rich. Their conditions are so: the poor were made poor by the divine providence, as well as the rich made rich; and therefore the poor shall fare never the worse for that which is their lot, not their fault.
II. Hear this, That God is to be acknowledged and submitted to in all that he does. Divers considerations Elihu here suggests to Job, to beget in him great and high thoughts of God, and so to persuade him to submit and proceed no further in his quarrel with him.
1. God is almighty, and able to deal with the strongest of men when he enters into judgment with them (Job 34:20); even the people, the body of a nation, though ever so numerous, shall be troubled, unhinged, and put into disorder, when God pleases; even the mighty man, the prince, though ever so honourable, ever so formidable among men, shall, if God speak the word, be taken away out of his throne, nay, out of the land of the living; they shall die; they shall pass away. What cannot he do that has all the powers of death at his command? Observe the suddenness of this destruction: In a moment shall they die. It is not a work of time, with God, to bring down his proud enemies, but, when he pleases, it is soon done; nor is he bound to give them warning, no, not an hour's warning. This night thy soul shall be required. Observe the season of it: They shall be troubled at midnight, when they are secure and careless, and unable to help themselves; as the Egyptians when their first-born were slain. This is the immediate work of God: they are taken away, without hand, insensibly, by secret judgments. God can himself humble the greatest tyrant, without the assistance or agency of any man. Whatever hand he sometimes uses in the accomplishing of his purposes, he needs none, but can do it without hand. Nor is it one single mighty man only that he can thus overpower, but even hosts of them (Job 34:24): He shall break in pieces mighty men without number; for no combined power can stand it out against Omnipotence. Yet, when God destroys tyranny, he does not design anarchy; if those are brought down that ruled ill, it does not therefore follow that people must have no rulers; for, when he breaks mighty men, he sets others in their stead, that will rule better, or, if they do not, he overturns them also in the night, or in a night, so that they are destroyed, Job 34:25. Witness Belshazzar. Or, if he designs them space to repent, he does not presently destroy them, but he strikes them as wicked men, Job 34:26. Some humbling mortifying judgments are brought upon them; these wicked rulers are stricken as other wicked men, as surely, as sorely, stricken in their bodies, estates, or families, and this for warning to their neighbours; the stroke is given in terrorem—as an alarm to others, and therefore is given in the open sight of others, that they also may see and fear, and tremble before the justice of God. If kings stand not before him, how shall we stand!
2. God is omniscient, and can discover that which is most secret. As the strongest cannot oppose his arm, so the most subtle cannot escape his eye; and therefore, if some are punished either more or less than we think they should be, instead of quarrelling with God, it becomes us to ascribe it to some secret cause known to God only. For, (1.) Every thing is open before him (Job 34:21): His eyes are upon the ways of man; not only they are within reach of his eye, so that he can see them, but his eye is upon them, so that he actually observes and inspects them. He sees us all, and sees all our goings; go where we will, we are under his eye; all our actions, good and evil, are regarded and recorded and reserved to be brought into judgment when the books shall be opened. (2.) Nothing is or can be concealed from him (Job 34:22): There is no darkness nor shadow of death so close, so thick, so solitary, so remote from light or sight as that in it the workers of iniquity may hide themselves from the discovering eye and avenging hand of the righteous God. Observe here, [1.] The workers of iniquity would hide themselves if they could from the eye of the world for shame (and that perhaps they may do), and from the eye of God for fear, as Adam among the trees of the garden. The day is coming when mighty men, and chief captains, will call to the rocks and mountains to hide them. [2.] They would gladly be hid even by the shadow of death, be hid in the grave, and lie for ever there, rather than appear before the judgment-seat of Christ. (3.) It is in vain to think of flying from God's justice, or absconding when his wrath is in pursuit of us. The workers of iniquity may find ways and means to hide themselves from men, but not from God: He knows their works (Job 34:25), both what they do and what they design.
3. God is righteous, and, in all his proceedings, goes according to the rules of equity. Even when he is overturning mighty men, and breaking them in pieces, yet he will not lay upon man more than right, Job 34:23. As he will not punish the innocent, so he will not exact of those that are guilty more than their iniquities deserve; and of the proportion between the sin and the punishment Infinite Wisdom shall be the judge. He will not give any man cause to complain that he deals hardly with him, nor shall any man enter into judgment with God, or bring an action against him. If he do, God will be justified when he speaks and clear when he judges. Therefore Job was very much to be blamed for his complaints of God, and is here well-advised to let fall his action, for he would certainly be cast or non-suited. It is not for man ever to purpose to enter into judgment with the Omnipotent; so some read the whole verse. Job had often wished to plead his cause before God. Elihu asks, "To what purpose? The judgment already given concerning thee will certainly be affirmed; no errors can be found in it, nor any exceptions taken to it, but, after all, it must rest as it is." All is well that God does, and will be found so. To prove that when God destroys the mighty men, and strikes them as wicked men, he does not lay upon them more than right, he shows what their wickedness was (Job 34:27,28); and let any compare that with their punishment, and then judge whether they did not deserve it. In short, these unjust judges, whom God will justly judge, neither feared God nor regarded man, Lu 18:2. (1.) They were rebels to God: They turned back from him, cast off the fear of him, and abandoned the very thoughts of him; for they would not consider any of his ways, took no heed either to his precepts or to his providences, but lived without God in the world. This is at the bottom of all the wickedness of the wicked, they turn back from God; and it is because they do not consider, not because they cannot, but because they will not. From inconsideration comes impiety, and thence all immorality. (2.) They were tyrants to all mankind, Job 34:28. They will not call upon God for themselves; but they cause the cry of the poor to come to him, and that cry is against them. They are injurious and oppressive to the poor, wrong them, crush them, impoverish them yet more, and add affliction to the afflicted, who cry unto God, make their complaint to him, and he hears them and pleads their cause. Their case is bad who have the prayers and tears of the poor against them; for the cry of the oppressed will, sooner or later, draw down vengeance on the heads of the oppressors, and no one can say that this is more than right, Ex 22:23.
4. God has an uncontrollable dominion in all the affairs of the children of men, and so guides and governs whatever concerns both communities and particular persons, that, as what he designs cannot be defeated, so what he does cannot be changed, Job 34:29. Observe, (1.) The frowns of all the world cannot trouble those whom God quiets with his smiles. When he gives quietness who then can make trouble? Job 34:29. This is a challenge to all the powers of hell and earth to disquiet those to whom God speaks peace, and for whom he creates it. If God give outward peace to a nation, he can secure what he gives, and disable the enemies of it to give it any disturbance. If God give inward peace to a man only, the quietness and everlasting assurance which are the effect of righteousness, neither the accusations of Satan nor the afflictions of this present time, no, nor the arrests of death itself, can give trouble. What can make those uneasy whose souls dwell at ease in God? See Php 4:7. (2.) The smiles of all the world cannot quiet those whom God troubles with his frowns; for if he, in displeasure, hide his face, and withhold the comfort of his favour, who then can behold him? that is, Who can behold a displeased God, so as to bear up under his wrath or turn it away? Who can make him show his face when he resolves to hide it, or see through the clouds and darkness which are round about him? Or, Who can behold a disquieted sinner, so as to give him effectual relief? Who can stand a friend to him to whom God is an enemy? None can relieve the distresses of the outward condition without God. If the Lord do not help thee, whence shall I? 2Ki 6:27. Nor can any relieve the distresses of the mind against God and his terrors. If he impress the sense of his wrath upon a guilty conscience, all the comforts the creature can administer are ineffectual. As vinegar upon nitre, so are songs to a heavy heart. The irresistibleness of God's operations must be acknowledged in his dealings both with communities and with particular persons: what he does cannot be controlled, whether it be done against a nation in its public capacity or against a man only in his private affairs. The same Providence that governs mighty kingdoms presides in the concerns of the meanest individual; and neither the strength of a whole nation can resist his power nor the smallness of a single person evade his cognizance; but what he does shall be done effectually and victoriously.
5. God is wise, and careful of the public welfare, and therefore provides that the hypocrite reign not, lest the people be ensnared, Job 34:30. See here, (1.) The pride of hypocrites. They aim to reign; the praise of men, and power in the world, are their reward, what they aim at. (2.) The policy of tyrants. When they aim to set up themselves they sometimes make use of religion as a cloak and cover for their ambition and by their hypocrisy come to the throne. (3.) The danger the people are in when hypocrites reign. They are likely to be ensnared in sin, or trouble, or both. Power, in the hands of dissemblers, is often destructive to the rights and liberties of a people, which they are more easily wheedled out of than forced out of. Much mischief has been done likewise to the power of godliness under the pretence of a form of godliness. (4.) The care which divine Providence takes of the people, to prevent this danger, that the hypocrite reign not, either that he do not reign at all or that he do not reign long. If God has mercy in store for a people, he will either prevent the rise or hasten the ruin of hypocritical rulers.
³¹ Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more:
³² That which I see not teach thou me: if I have done iniquity, I will do no more.
³³ Should it be according to thy mind? he will recompense it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest.
³⁴ Let men of understanding tell me, and let a wise man hearken unto me.
³⁵ Job hath spoken without knowledge, and his words were without wisdom.
³⁶ My desire is that Job may be tried unto the end because of his answers for wicked men.
³⁷ For he addeth rebellion unto his sin, he clappeth his hands among us, and multiplieth his words against God.
In these verses,
I. Elihu instructs Job what he should say under his affliction, Job 34:31,32. Having reproved him for his peevish passionate words, he here puts better words into his mouth. When we reprove for what is amiss we must direct to what is good, that our reproofs may be the reproofs of instruction, Pr 6:23. He does not impose it upon Job to use these words, but recommends it to him, as that which was meet to be said. In general, he would have him repent of his misconduct, and indecent expressions, under his affliction. Job's other friends would have had him own himself a wicked man, and by overdoing they undid. Elihu will oblige him only to own that he had, in the management of this controversy, spoken unadvisedly with his lips. Let us remember this, in giving reproofs, and not make the matter worse than it is; for the stretching of the crime may defeat the prosecution. Elihu drives the right nail, and speeds accordingly. He directs Job, 1. To humble himself before God for his sins, and to accept the punishment of them: "I have borne chastisement. What I suffer comes justly upon me, and therefore I will bear it, and not only justify God in it, but acknowledge his goodness." Many are chastised that do not bear chastisement, do not bear it well, and so, in effect, do not bear it at all. Penitents, if sincere, will take all well that God does, and will bear chastisement as a medicinal operation intended for good. 2. To pray to God to discover his sins to him (Job 34:32): "That which I see not teach thou me. Lord, upon the review, I find much amiss in me and much done amiss by me, but I have reason to fear there is much more that I am not aware of, greater abominations, which through ignorance, mistake, and partiality to myself, I do not yet see; Lord, give me to see it, awaken by conscience to do its office faithfully." A good man is willing to know the worst of himself, and particularly, under affliction, desires to be told wherefore God contends with him and what God designs in correcting him. 3. To promise reformation (Job 34:31): I will not offend any more. "If I have done iniquity (or seeing that I have), I will do so no more; whatever thou shalt discover to me to have been amiss, by thy grace I will amend it for the future." This implies a confession that we have offended, true remorse and godly sorrow for the offence, and a humble compliance with God's design in afflicting us, which is to separate between us and our sins. The penitent here completes his repentance; for it is not enough to be sorry for our sins, but we must go and sin no more, and, as here, bind ourselves with the bond of a fixed resolution never more to return to folly. This is meet to be said in a stedfast purpose, and meet to be said to God in a solemn promise and vow.
II. He reasons with him concerning his discontent and uneasiness under his affliction, Job 34:23. We are ready to think every thing that concerns us should be just as we would have it; but Elihu here shows, 1. That it is absurd and unreasonable to expect this: "Should it be according to thy mind? No, what reason for that?" Elihu here speaks with a great deference to the divine will and wisdom, and a satisfaction therein: it is highly fit that every thing should be according to God's mind. He speaks also with a just disdain of the pretensions of those that are proud, and would be their own carvers: Should it be according to thy mind? Should we always have the good we have a mind to enjoy? We should then wrongfully encroach upon others and foolishly ensnare ourselves. Must we never be afflicted, because we have no mind to it? Is it fit that sinners should feel no smart, that scholars should be under no discipline? Or, if we must be afflicted, is it fit that we should choose what rod we will be beaten with? No; it is fit that every thing should be according to God's mind, and not ours; for he is the Creator, and we are creatures. He is infinitely wise and knowing; we are foolish and short-sighted. He is in one mind; we are in many. 2. That it is in vain, and to no purpose, to expect it: "He will recompense it whether thou refuse or whether thou choose. God will take his own way, fulfil his own counsel, and recompense according to the sentence of his own justice, whether thou art pleased or displeased; he will neither ask thy leave nor ask thy advice, but, what he pleases, that will he do. It is therefore thy wisdom to be easy, and make a virtue of necessity; make the best of that which is, because it is out of thy power to make it otherwise. If thou pretend to choose and refuse," that is, "to prescribe to God and except against what he does, so will not I—I will acquiesce in all he does; and therefore speak what thou knowest; say what thou wilt do, whether thou wilt oppose or submit. The matter lies plainly before thee; be at a point; thou art in God's hand, not in mine."
III. He appeals to all intelligent indifferent persons whether there was not a great deal of sin and folly in that which Job said. 1. He would have the matter thoroughly examined, and brought to an issue (Job 34:36): "My desire is that Job may be tried unto the end. If any will undertake to justify what he has said, let them do it; if not, let us all agree to bear our testimony against it." Many understand it of his trial by afflictions: "Let his troubles be continued till he be thoroughly humbled, and his proud spirit brought down, till he be made to see his error and to retract what he has so presumptuously said against God and his providence. Let the trial be continued till the end be obtained." 2. He appeals both to God and man, and desires the judgment of both upon it. (1.) Some read Job 34:36 as an appeal to God: O, my Father! let Job be tried. So the margin of our Bibles, for the same word signifies my desire and my father; and some suppose that he lifted up his eyes when he said this, meaning, "O my Father who art in heaven! let Job be tried till he be subdued." When we are praying for the benefit of afflictions either to ourselves or others we must eye God as a Father, because they are fatherly corrections and a part of our filial education, Heb 12:7. (2.) He appeals to the by-standers (Job 34:34): "Let men of understanding tell me whether they can put any more favourable construction upon Job's words than I have put, and whether he has not spoken very ill and ought not to cry, Peccavi—I have done wrong." In what Job had said he thought it appeared, [1.] That he did not rightly understand himself, but had talked foolishly, Job 34:35. He cannot say that Job is without knowledge and wisdom; but, in this matter, he has spoken without knowledge, and, whatever his heart is, his words were without prudence. What he said to his wife may be retorted upon himself (He speaks as one of the foolish men speak) and for the same reason, Shall we not receive evil as well as good at God's hand? Job 2:10. Sometimes we need and deserve those reproofs ourselves which we have given to others. Those that reproach God's wisdom really reproach their own. [2.] That he had not a due regard to God, but had talked wickedly. If what he had said be tried to the end, that is, if one put it to the utmost stretch and make the worst of it, it will be found, First, That he has taken part with God's enemies: His answers have been for wicked men; that is, what he had said tended to strengthen the hands and harden the hearts of wicked people in their wickedness, he having carried the matter of their prosperity much further than he needed. Let wicked men, like Baal, plead for themselves if they will, but far be it from us that we should answer for them, or say any thing in favour of them. Secondly, That he has insulted God's friends, and hectored over them: "He clappeth his hands among us; and, if he be not thoroughly tried and humbled, will grow yet more insolent and imperious, as if he had gotten the day and silenced us all." To speak ill is bad enough, but to clap our hands and triumph in it when we have done, as if error and passion had won the victory, is much worse. Thirdly, That he has spoken against God himself, and, by standing to what he had said, added rebellion to his sin. To speak, though but one word, against God, by whom we speak and for whom we ought to speak, is a great sin; what is it then to multiply words against him, as if we would out-talk him? What is it to repeat them, instead of unsaying them? Those that have sinned, and, when they are called to repent, thus go on frowardly, add rebellion to their sin and make it exceedingly sinful. Errare possum, Hæreticus esse nolo—I may fall into error, but I will not plunge into heresy.
以利户的第二次发言——为神的公义辩护
以利户很可能稍作停顿，要看约伯对他前一章的讲论有什么话可说；但约伯默然不语，似乎表示愿意他继续说下去，他便接着发言。
I. 他不仅请求在场众人的聆听，更请求他们的协助（伯 33:2-4）。
II. 他指控约伯又说了几番更为失当的话（伯 33:5-9）。
III. 他着手要使约伯明白自己言辞有失，十分详尽地阐明：
1. 神无可置疑的公义（伯 33:10-12、17、19、23）。
2. 神至高的主权（伯 33:13-15）。
3. 神全能的大能（伯 33:20、24）。
4. 神无所不知的属性（伯 33:21、22、25）。
5. 神对罪人的严厉（伯 33:26-28）。
6. 神统管万有的护理（伯 33:29、30）。
IV. 他教导约伯应当怎样说（伯 33:31、32）。
最后，他将此事交托约伯自己的良心判断，并以严厉的责备作结，斥责他的暴躁与不满（伯 33:33-37）。
这一切，约伯不仅耐心忍受，更欣然领受，因为他看出以利户是出于善意；而他的其他朋友所指控他的，正是他自己良心已宣告无罪的事，以利户所指责的，却很可能是他自己的心在反思之中开始责备他的那些事。