서론
无标题
英文原文
Job having warmly given vent to his passion, and so broken the ice, his friends here come gravely to give vent to their judgment upon his case, which perhaps they had communicated to one another apart, compared notes upon it and talked it over among themselves, and found they were all agreed in their verdict, that Job's afflictions certainly proved him to be a hypocrite; but they did not attack Job with this high charge till by the expressions of his discontent and impatience, in which they thought he reflected on God himself, he had confirmed them in the bad opinion they had before conceived of him and his character. Now they set upon him with great fear. The dispute begins, and it soon becomes fierce. The opponents are Job's three friends. Job himself is respondent. Elihu appears, first, as moderator, and at length God himself gives judgment upon the controversy and the management of it. The question in dispute is whether Job was an honest man or no, the same question that was in dispute between God and Satan in the first two chapters. Satan had yielded it, and durst not pretend that his cursing his day was a constructive cursing of his God; no, he cannot deny but that Job still holds fast his integrity; but Job's friends will needs have it that, if Job were an honest man, he would not have been thus sorely and thus tediously afflicted, and therefore urge him to confess himself a hypocrite in the profession he had made of religion: "No," says Job, "that I will never do; I have offended God, but my heart, notwithstanding, has been upright with him;" and still he holds fast the comfort of his integrity. Eliphaz, who, it is likely, was the senior, or of the best quality, begins with him in this chapter, in which, I. He bespeaks a patient hearing, Job 4:2. II. He compliments Job with an acknowledgment of the eminence and usefulness of the profession he had made of religion, Job 4:3,4. III. He charges him with hypocrisy in his profession, grounding his charge upon his present troubles and his conduct under them, Job 4:5,6. IV. To make good the inference, he maintains that man's wickedness is that which always brings God's judgments, Job 4:7-11. V. He corroborates his assertion by a vision which he had, in which he was reminded of the incontestable purity and justice of God, and the meanness, weakness, and sinfulness of man, Job 4:12-21. By all this he aims to bring down Job's spirit and to make him both penitent and patient under his afflictions.
1-21
The Address of Eliphaz (1520 BC)
以利法的发言（公元前1520年）
¹ 提幔人以利法回答说： ² 人若想与你说话，你就厌烦吗？但谁能不说话呢？ ³ 看哪，你素来教导许多的人，又坚固软弱的手。 ⁴ 你的言语曾扶助那将要跌倒的人，你又使软弱的膝稳固。 ⁵ 但现在祸患临到你，你就昏迷；挨近你，你便惊惶。 ⁶ 你的敬畏，岂不是你的倚靠吗？你的盼望，岂不是你行径纯正吗？
在这些经文之中——
I\. 以利法为他将要因这番话给约伯带来的烦恼请求谅解（伯 4:2）："我们若试向你进一言——献上一句责备与劝诫的话——你就厌烦吗？ 你要因此而动怒吗？" 我们有理由担心你会如此；但却无可奈何："谁能抑制自己不说呢？" 请注意：
1\. 他论及自己与自己的尝试时是何等谦逊。他不愿独自承担这场辩论的主持，而是谦卑地将朋友们与他自己并列："我们要与你说话。" 那为神的缘故辩护的人，必须乐于接受帮助，免得因自己的软弱而使正义受损。他不愿许下太多承诺，只请求许可他尝试、试试能否提出什么切题而合乎约伯情形的话。在艰难之事上，我们理当如此——不自夸过分，只试着看看可以说什么、可以做什么。许多出色的论述都是以 随笔（Essays）这样谦逊的标题问世的。
2\. 他论及约伯及其当下受苦的处境时是何等温存："我们若把我们的意思告诉你，你就厌烦吗？ 你要因此而动怒吗？你要把它当作自己的苦楚归于自己，还是当作我们的过错归在我们账上？我们若坦率忠实地待你，是否要被算作无情残忍？我们盼望不至于此，也希望不至如此；若我们出于善意的话被你怨恨，我们将深感遗憾。" 注意：我们当惧怕加增人的忧愁，尤其要惧怕加增那已经在忧愁中的人的忧愁，免得我们如大卫的仇敌一般 加增那受苦之人的痛苦（诗 69:26）。我们预见将要使人忧愁的话，纵然再必要，也当迟于出口。神自己虽然公义地降罚，也 并不甘心使人受苦（哀 3:33）。
3\. 他论及自己将要所说之话的真实与贴切时是何等笃定：谁能抑制自己不说呢？ 无疑，正是为神的荣耀与约伯属灵益处的敬虔热忱，使他不能不说。"我们听见神的荣耀被人非议，岂能不为他辩护？我们看见你的灵魂濒临险境，岂能不因爱心而发声？" 注意：只因怕冒犯人，便不责备朋友——即便是在患难中的朋友——他们在言语行为上失当之处，这是愚蠢的怜悯。无论人是否乐闻，我们都当以智慧与温柔尽自己的本分，释放无愧的良心。
II\. 他对约伯提出两项控告。
1\. 关于他在这次苦难之下的具体行为。他指控他软弱与怯懦——这一指控颇有几分根据（伯 4:3-5）。在此——
(1.) 他提及约伯素来在安慰他人上的热心助人。他承认约伯曾教导许多人，不仅自己的儿女与仆人，更包括许多其他人——邻舍与朋友，凡在他影响力所及的范围之内的。他不仅鼓励那些以教导为业的人，支持他们，为穷人付学费，更亲自教导了许多人。他虽是伟人，并不以为这有失身份（所罗门王也是传道者）；他虽事务繁忙，却仍抽空去做这事，走访邻舍，与他们谈论灵魂的事，给他们善言劝诫。巴不得约伯的榜样被我们的伟人所效法！若他遇见那些快要陷入罪中、或在患难之下将要沉沦的人，他的话便扶持了他们：他极为擅长提出恰当之言，以坚固人抵御试探、在重担之下支持人、安慰痛苦的良心。他拥有且善用 受教者的舌头，知道如何 用言语扶助疲乏的人，并在此善工上多多劳碌。他以合宜的劝诫与安慰，坚固了软弱的手——为着工作、事奉与属灵的争战；又使 软弱的膝 稳固——为着在人一生的旅程与重担之下支撑他。我们不仅当 举起那下垂的手——即在尽本分的路上激励自己、鼓励自己（来 12:12）——更当在有机会时坚固别人软弱的手，尽力扶持他们发软的膝，对那 心里害怕的人说：你们要刚强（赛 35:3-4）。这些话似乎正是借自那里。注意：人当在属灵的爱心上丰盛。一句善言，说得恰当而智慧，所能成就的善或许远超我们的想象。
然而以利法为何在此提及此事？
[1.] 他或许正是借称赞他素来所行的善，使那将来的责备更易被他接受。公义的称赞是公义责备的绝佳序言，能帮助消除成见，并表明责备并非出于恶意。保罗在责备哥林多人之前，先称赞了他们（林前 11:2）。
[2.] 他记起约伯曾如何安慰别人，因此认为他也有正当理由期待自己如今得着安慰；然而，若责备是安慰的先决条件，那么他们若先从事于此，也当被谅解。保惠师要责备（约 16:8）。
[3.] 他或许出于怜悯如此说，惋惜约伯因苦难之极而不能将素来施于他人的安慰应用在自己身上。给人善言容易，受善言难；传讲温柔忍耐容易，实行温柔忍耐难。Facile omnes, cum valemus, rectum consilium aegrotis damus——我们健康之时，都容易给病人好建议。（泰伦提乌斯）
[4.] 多数人认为他提及此事，是为了加重约伯当下不满的罪责——以他的知识和素来为他人所行的善事来责备他，仿佛在说："你这教导别人的，为何不教导自己呢？你为别人开的那剂药，自己如今却不肯服下，这岂不是你假冒为善的证据吗？你岂不是自相矛盾、违背自己素来公认的原则吗？你这教导别人不要灰心的人，自己倒灰心了吗？（罗 2:21）医生，先治好你自己吧。" 那些责备过别人的人，一旦自己也成了可责备之人，便当预料到会被人提起旧事。
(2.) 他责备约伯当下的颓丧（伯 4:5）。"如今 它 临到你——如今轮到你受苦，那只传递的苦杯交到了你手中——如今它挨近你，你便昏迷，你便惊惶。" 在此：
[1.] 他对约伯的苦难看得太轻："它 挨近 你。" 这正是撒但自己所用的词（伯 1:11，2:5）。倘若以利法只承受约伯苦难的一半，他就要说"它击打我、它刺伤我"；但论到约伯的苦难时，他却视之为无足轻重："它不过挨近你，你竟受不住被碰一下。" Noli me tangere——别碰我。
[2.] 他对约伯的反应看得太重，并加以夸大："你昏迷了"——或作"你失了常；你胡言乱语，不知所云。" 处于深重忧患之中的人，说话当有宽容的余地，他们的言辞当被善意地理解；当我们把每一句话都往最坏处理解时，我们便不是 己所不欲勿施于人 了。
2\. 关于他在这次苦难之前的总体品格。他指控他邪恶与虚妄——这一指控却是毫无根据、极不公义的。他何等无情地讥讽他，以他素来所宣告的大敬虔来责备他，仿佛这一切如今已荡然无存、不过是一场骗局（伯 4:6）："你的敬畏，岂不是你的倚靠吗？你的盼望，岂不是你行径纯正吗？ 这一切如今岂不是显为虚饰吗？因为你若在其中有真诚，神岂会如此苦待你？你又岂会在苦难之下如此行事？" 这正是撒但所要达成的目的——证明约伯是个假冒为善的人，推翻神为他所作的见证。当他自己不能向神做到此事——因为他始终看见并说 "约伯完全正直"——他便借着约伯的朋友们，试图向约伯自己做到此事，劝他承认自己是假冒为善之人。他若能得逞这一点，便要大肆夸胜。Habes confitentem reum——我要凭你自己的口定你的罪。然而靠着神的恩典，约伯得以坚守他的纯正，不愿对自己作假见证。注意：那些对弟兄妄加论断、不仁地定他们为假冒为善之人的，所做的正是撒但的工作，所效劳的正是撒但的利益，远超他们自己所意识到的。我不知道为何伯 4:6 在我们通用英文圣经的几种版本中读法不同；原文及一切古译本都将 你的盼望 置于 你行径的纯正 之前。日内瓦译本如此，末次译本的大多数版本也如此；但我见 1612 年的一种最早版本读作：你的敬畏岂不是你的倚靠吗？你行径的纯正岂不是你的盼望吗？ 威斯敏斯特会议的注释与普尔先生的注释都采用此读法。1660 年的一种版本则读作："你的敬畏岂不是你的倚靠吗？你行径的纯正岂不是你的盼望吗？ 你岂不是如今显出，你无论是虔诚的敬拜还是敬虔的为人，都不过是指望借此发财吗？岂不都是出于利害之心吗？" 这正是撒但所暗示的。你的信仰岂不是你的盼望吗？你的行为岂不是你的倚靠吗？ 布劳顿先生（Mr. Broughton）如此译。或作："岂不是如此吗？你岂不以为那会保护你吗？但你受了骗。" 或作："岂不本该如此吗？若是真诚的，岂不本该使你不至如此绝望吗？" 诚然，你在患难之日若灰心，你的力量——你的恩典——就微小（箴 24:10）；但由此不能推出你完全无恩典、无力量。一个人的品格不能凭单一行为而定。
⁷ 请你追想，无辜的人有谁灭亡？正直的人在何处被剪除？ ⁸ 按我所见，耕罪孽、种毒害的人，都照样收割。 ⁹ 神一出气，他们就灭亡；神一发怒，他们就消没。 ¹⁰ 狮子的吼叫，猛狮的声音，少壮狮子的牙齿，尽都折断。 ¹¹ 老狮子因乏猎物而死，雄狮的幼崽各散四方。
以利法在此提出另一论据，为要证明约伯是假冒为善之人；他不仅要约伯在苦难下的急躁作为定罪的证据，更要以他的苦难本身——既然如此深重异常，又毫无得救的指望——作为证据。为加强论据，他在此提出两个原则，看似颇有道理：
I\. 善人从未如此败亡。为证明这一点，他诉诸约伯自己的观察（伯 4:7）："请你追想； 回想你一切所见、所闻、所读的，给我举出一个无辜而正直的人，却如你这般灭亡、如你这般被剪除的实例。" 我们若将此理解为最终的、永远的毁灭，则他的原则是真的。凡无辜而正直的人，没有永远灭亡的；唯有 罪人 才是 沉沦之子（帖后 2:3）。但那样的话，这话用在约伯身上便不当——他并未如此灭亡，也未被剪除：人不到地狱里，就尚未彻底倾覆。但我们若将此理解为今世的任何灾祸，则他的原则并不真实。义人死亡（赛 57:1）；临到义人和恶人的遭遇都是一样的（传 9:2），无论生死皆然；那重大而确定的区别是在死后。即便在约伯之前（虽然那时已算早），也已有足够多的实例反驳这一原则。义人亚伯岂不是 无辜而灭亡 吗？他岂不是在年幼之时便被剪除吗？义人罗得岂不是被逐出家园、被迫退避到忧愁的洞穴之中吗？义人雅各岂不是 一个将亡的亚兰人 吗（申 26:5）？无疑还有其他类似的事例，只是未曾记录下来。
II\. 恶人却常如此败亡。为证明这一点，他诉诸自己的观察（伯 4:8）："按我所见，多次如此——那些耕罪孽、种毒害的人，都照样收割。 神一出气，他们就灭亡（伯 4:9）。我们日日看见这样的事例；因此，既然你如此灭亡、如此消没，我们便有理由认为：无论你作了何等信仰的宣告，你不过是耕了罪孽、种了毒害。我在别人身上所见的，如今在你身上也见着了。"
1\. 他论到罪人这一类——精明忙碌的罪人，他们在罪上肯下功夫，因为他们 耕罪孽；又指望从罪中得利，因为他们 种毒害。耕地的存指望而耕，但结局如何呢？他们照样收割。 他们 从肉体收败坏与沉沦（加 6:7-8）。收割之日将是 忧愁绝望之日的堆积（赛 17:11）。他要 收割同样之物——即那撒种所当出的产物。罪人所撒的，不是那将来要成的形体，但神要赐它一个形体——一个死的形体，那些事的结局（罗 6:21）。有人将 罪孽 与 毒害 解作对他人所行的欺压与伤害。那些耕之种之的人要照样收割——即要以同样的硬币偿还。叫人受患难的，自己也必受患难（帖后 1:6；书 7:25）。掠夺者必被掠夺（赛 33:1）；掳掠人的必被掳掠（启 13:10）。他进一步描述他们的毁灭（伯 4:9）：神一出气，他们就灭亡。 他们煞费苦心经营的事业尽被挫败；神 砍断那些耕作者的绳索（诗 129:3-4）。他们自己也被毁灭，这是他们罪孽当得的刑罚。他们灭亡——即彻底被毁；他们消没——即逐渐被毁；而这是借着神的气与神的鼻息，即：
(1.) 借着他的烈怒。他的愤怒是罪人的败亡，所以他们被称为 可怒的器皿；他的气 点燃了陀斐特（赛 30:33）。谁能晓得你怒气的权势？（诗 90:11）。
(2.) 借着他的话语。他一说话，事便成就，轻而易举、果效全然。神的灵借着道消没罪人；他用道击杀他们（何 6:5）。在神那里，说与做并非两件事。那 不法之人 被说是要被 基督口中的气 消灭（帖后 2:8；赛 11:4；启 19:21）。有人以为以利法将罪人的败亡归于神的气与 他鼻息的气，是暗指那阵吹塌房屋压死约伯儿女的狂风——仿佛他们 比众人更有罪，所以受这样的苦（路 13:2）。
2\. 他特别论到暴君与残暴的压迫者，以狮子为喻（伯 4:10-11）。请注意：
(1.) 他如何描绘他们的残暴与压迫。希伯来文有五个不同的词指狮子，此处全部用上，为要刻画骄傲的压迫者那种可怕的撕裂之力、凶猛与残忍。他们咆哮、撕裂，吞食周围一切，又教他们的幼崽照样行（结 19:3）。魔鬼如同吼叫的狮子；他们与他的性情有分，行他所喜悦的事。他们如狮子一般强壮，又如狮子一般诡诈（诗 10:9，17:12）；他们所到之处，尽都荒凉。
(2.) 他如何描述他们的毁灭——他们权势的毁灭与他们本人的毁灭。他们要被制止不得再行伤害，又为他们所行的伤害受报。有效的措施将被采取——
[1.] 他们不再能威吓。他们咆哮的声音要止息。
[2.] 他们不再能撕裂。神要解除他们的武装，夺去他们行恶的权能：少壮狮子的牙齿尽都折断。 参见诗 3:7。如此，余下的愤怒便被遏制。
[3.] 他们不再能以掠夺邻舍而自肥。连 老狮子 也挨饿，因乏猎物而死。那些因掠夺强取而胀饱的人，或许终被推到如此地步，竟死于饥饿。
[4.] 他们不能再如自己所盼望的那样留下后代：雄狮的幼崽各散四方，要自己去觅食——从前都是由老的为它们带来猎物（鸿 2:12）。狮子为它的幼崽撕食；如今它们只得自谋生路。或许以利法在此有意暗指约伯——仿佛他既为 东方人中之至大，其家产便是靠掠夺得来，又以他的权势压迫邻舍，而如今他的权势与家产尽失，他的家族四散；若果如此，那么一位蒙神称赞的人竟如此受人侮辱，实属可悲。
¹² 有话暗暗地临到我，我的耳朵也微声接到其言。 ¹³ 在夜间异象的思绪之中，当沉睡临到世人之时， ¹⁴ 恐惧临到我，战兢使我百骨打战。 ¹⁵ 有灵从我面前经过；我身上的毫毛直立。 ¹⁶ 那灵站住，我却辨不出它的形状；有影像在我眼前；寂静之中，我听见一个声音，说： ¹⁷ 必死的人岂能比神公义吗？人岂能比造他的主洁净吗？ ¹⁸ 看哪，神不信靠他的仆人，并且指他的使者为愚妄； ¹⁹ 何况那住在土房之中、根基在尘土里、如蠹虫一般被压碎的人呢？ ²⁰ 他们从早到晚被毁灭；永远灭亡，无人顾念。 ²¹ 他们里面岂不是存在其中的尊贵吗？他们死，甚至无智慧。
以利法既已着手要使约伯认识他不满与急躁之中的罪与愚妄，在此便诉诸一次他蒙赐的异象，并将之转述给约伯，为要使他折服。凡直接从神而来的话，众人都要格外敬重；约伯无疑更是如此。有人以为以利法是 近来——即来到约伯这里之后——才得着这异象的，神借此把当对约伯说的话放在他口中；他若一直循着这异象的主旨，那倒还好——因为这异象足以作为责备约伯怨言的根据，却不足以作为定他为假冒为善之人的根据。另有人以为他 先前 便得了这异象；因为在世界最初的那些年代，神确实常以这种方式向世人传达他的心意（伯 33:15）。很可能神曾在以利法自己心绪不宁、烦躁不安之时，差遣这位使者、传达这信息给他，为要安抚他、平静他。注意：正如我们当以自己 所受的安慰 去安慰别人（林后 1:4），我们也当以那曾经有力地说服过我们的，去说服别人。那时神的百姓还没有成文的道可以引用，因此神有时甚至借异乎寻常的启示方式，向他们传达极为普通的真理。我们这些有圣经的人，在其中（感谢神）有一 更确实的预言 可以依赖，胜过异象与声音（彼后 1:19）。请注意——
I\. 这信息传给以利法的方式，以及传到他那里的情形。
1\. 它是 暗暗地 传给他的。蒙恩的灵魂与神之间最甜美的一些相交，是在隐密之处——除了那 遍察全地 的眼目之外无人看见之处。神有办法将责备、劝诫与安慰带给他的百姓，而不被世人察觉——借着私下的低语，与公开的讲道同样有力、同样有效。他的秘密与敬畏他的人同在（诗 25:14）。正如恶灵时常偷走心中的善道（太 13:19），善灵有时也在我们察觉之前，将善道偷送入心。
2\. 他耳朵也微声接到其言（伯 4:12）。最好的人在这世上从神所领受的属灵知识，也不过是 一点点。与所能知道的相比，与到天上之后所要知道的相比，我们所知的甚少。我们所听于神的是何等细微的声音！（伯 26:14）。我们所知的有限（林前 13:12）。请看他的谦逊与节制。他并不自称完全明白了，只是略有所感而已。
3\. 它是在 夜间的异象 中传给他的（诗 4:13）——那时他已远离世界与其喧嚣，周围的一切都已安宁沉静。注意：我们越是远离世界和世界的事物，便越适合与神相交。当我们 在心里默想，并且安静 之时（诗 4:4），正是圣灵与我们相交的恰当时刻。别人沉睡之时，以利法却预备好接待这次从天而来的造访；他或许正像大卫那样，在夜更的时候思想神；在这些善念之中，这件事便传给了他。我们若更多思想神，便要更多听见神的话；然而有些人在夜间被惊愕的责备所抓住（伯 33:14-15）。
4\. 它以恐怖为序：恐惧临到我，战兢使我百骨打战（伯 4:14）。似乎在他尚未听见或看见任何事物之前，他便被这战兢抓住，使他的骨头颤动，或许连他身下的床榻也震颤。一种对神与他威严的圣洁敬畏与尊崇之心被击入他灵中，他便因此预备好了领受属天的造访。神所要尊重的人，他必先使他们谦卑、俯伏；他也要我们众人以圣洁的敬畏事奉他，以战兢而喜乐。
II\. 传达这信息的使者——一个灵，是良善天使中的一位。他们不仅受差遣作神护理之工的仆人，有时也作他话语的仆人。关于以利法所见的这次显现，我们在此被告知（伯 4:15-16）：
1\. 它是真实的，并非梦境，并非臆想。有影像 在他眼前；他清楚地看见了；起初它在面前来往穿行，上下移动，但终于 站住 对他说话。虽然曾有人诡诈地向他人编造假异象，也曾有人愚蠢地自己受了骗，但这并不能因此推论说，未曾有过灵的显现——无论善恶。
2\. 它是模糊的，有些混沌。他 辨不出它的形状，不能在自己心中对它形成精确的概念，更不能加以描述。他的良心要被唤醒、要被教导，而不是他的好奇心要被满足。我们对灵所知甚少；我们也没有多大能力去认识他们，也不宜知道太多——一切都到时候再说；我们不久就要迁到灵的世界，到那时便要更认识他们了。
3\. 它使他陷入极大的惊惶之中，以至于毫毛直立。自从人犯了罪，从天上接收信使便成为可畏之事——因为他心中自知从那里不能期待什么好消息；因此，即便善灵的显现，也向来在善人心中留下深刻的恐惧印记。我们何等有福——神差遣他的信息给我们，不是借着灵，而是借着与我们一样的人，他们的威吓不能使我们害怕！ 参见但 7:28，10:8-9。
III\. 信息本身。在传达之前 寂静无声——深沉的寂静（伯 4:16）。当我们要为神说话、或向神说话之时，理当以庄重的停顿开始，为神将要降临的山设定界限，不可急促发言。这信息是在 微小的声音 中传达的，所说的话乃是（伯 4:17）："必死的人岂能比神公义吗——比那不朽的神？人岂能被以为，或自称，比造他的主更洁净吗？ 休要存此念头！"
1\. 有人以为以利法借此要证明约伯的大苦难正是他作恶之人的确据。一个必死的人若非因犯了极大的罪，竟如此严厉地惩治仆人或臣民，便要被视为不公、极不洁了："因此，若非神如此刑罚你是因你有某些大罪，那人就要比神更公义了——这是不可想象的。"
2\. 我倒以为这不过是责备约伯的怨言与不满："人岂能自称比神更公义、更洁净吗？岂能比神更真确地明白、更严格地遵行公平的法则与律例吗？必死悲惨的人（Enosh）竟敢如此放肆吗？不，强盛卓越之人（Geber）——人在他最好的状态之下——竟敢与神相比、与神相争吗？" 注意：以为别人或自己比神更公义、更洁净，乃是最不虔敬、最荒唐之事。那些与神圣律法的指引、神圣恩典的分配、或神圣护理的安排过不去的人，便是把自己看得比神更公义、更洁净；如此 责备神 的人，让他自己来回答吧。什么！有罪的人！（因为若不是因罪，他本不会成为必死之人）目光短浅的人！他竟敢自称比那造他、作他主人的神更公义、更洁净吗？窑匠与泥土岂能争辩？人所有的公义与洁净，都是神所赐的，因此他自己更是无限公义、无限洁净。参见诗 94:9-10。
IV\. 以利法对此所作的诠释——看来如此；不过也有人将伯 4:18-21 全部视为异象中的话。两者其实一样。
1\. 他指出连天使本身在神面前也何等微不足道（伯 4:18）。天使是神的仆人——侍立的仆人、作工的仆人；他们是他的 使者（诗 104:4）；他们虽是光明而蒙福的受造之物，但神既不需要他们，也不因他们获益，而且他自己无限超越他们之上。因此——
(1.) 他不 信靠 他们——不像我们依靠那些我们离了便不能活的人那样对他们寄予信任。他所交付他们去做的每一件服事，只要他愿意，没有他们他也能做得一样好。他从未将他们当作心腹，或召入他的 内阁会议（太 24:36）。他并未将一切事务全然交托给他们，而是 他的眼目遍察全地（代下 16:9）。参见此措辞（伯 39:11）。有人如此理解："即便是天使的本性，也如此可能改变，以至于神不愿把他们的纯正交托给他们自己；他若交托了，他们便都要像一些天使那样 离开本位 了；但他看明必须赐给他们超自然的恩典，使他们得以坚固。"
(2.) 他以他们为 愚妄——与他们自己相比，他们乃是虚妄、软弱、不坚、不完全的。世界若交由天使管辖，他们若被托以全部事务的独自管理，他们便要踏错脚步，一切也不能如今日这般尽善尽美。天使是有理性的，却是有限的。他们虽无可指责为 不义，却可指责为 不智。这最后一句话学者们的译法各异。我以为可以如此读——将否定重复一次（这在原文中甚为常见）：他不信靠他的圣者；也不在他天使身上夸耀（in angelis suis non ponet gloriationem）——仿佛他们的赞美或服事能为他加添什么似的；他的荣耀正在于：没有他们，他自己便已经无限地幸福。
2\. 由此他推论出人更是何等微不足道，更不可信赖、更无可夸。若神与天使之间尚有如此的距离，那么神与人之间又如何呢！请看此处人被描绘得何等卑微。
(1.) 从人活着时看，他是何等卑微（伯 4:19）。将人放在他最好的状态中，与圣洁的天使相比，他不过是个极为卑微的受造之物——虽然与畜类相比，他算为尊贵。诚然，天使是灵，人的灵魂也是灵；但是——
[1.] 天使是纯洁的灵；人的灵魂却 住在土房里——人的身体便是如此。天使是自由的；人的灵魂却被关在房中，身体对它是一片云、一块累赘；是它的笼子；是它的监牢。这是一座 土房——卑微而朽坏；是瓦器，易于破碎，正如它最初被造之时一样，全凭窑匠的美意。这是一间茅舍，不是香柏木的宫室，也不是象牙的宫殿，而是土房——若不常常修缮，便要速速成为废墟。
[2.] 天使是稳固的，而人所居住的这座土房，其 根基 乃 在尘土里。土房若建在磐石上，或许可存立长久；但若根基在尘土之中，根基的不稳便要加速它的倾覆，它要因自身的重量而下沉。人既是从土而出，便也靠土中所出的来维持支持。除去那点，他的身体便要归于尘土。我们所站立的不过是尘土；有人比别人所立的尘土堆高一些，但归根结底，托住我们的乃是地，不久也要吞灭我们。
[3.] 天使是不朽的，但人很快就被压碎；他 地上的帐棚房屋被拆毁；他 死去、消没——如蠹虫一般在指间被压碎，那样轻易、那样迅速；杀人与杀一只蠹虫几乎一样快。一点小事便能毁灭他的性命。他是 在蠹虫面前被压碎——原文如此。若某种 如蠹虫般消耗 人的顽疾奉差遣来毁灭他，他不能抵抗它，正如他不能抵抗一种如狮子般咆哮袭来的急症一样。参见何 5:12-14。像这样的受造之物，能被信赖吗？那连天使也不信靠的神，能指望他做什么服事吗？
(2.) 从他死亡之时看，他更显卑微，更不可信赖。人是必死的、正在死的人（伯 4:20-21）。
[1.] 在死时，他们被 毁灭，并且 永远灭亡——就此世而言；这是他们生命以及此处一切职业与享乐的终局；他们的位置不再认识他们。
[2.] 他们日日都在死去，时刻都在消耗：从早到晚被毁灭。死亡始终在我们里面工作，犹如鼹鼠在每一步中为我们挖掘坟墓；我们如此持续地暴露在危险之下，以至于 终日被杀。
[3.] 他们的寿命短促，不久便被剪除。它或许只从早晨持续到晚上——不过一日之长（有人如此理解）；他们的出生与死亡不过是同一日的日出与日落。
[4.] 在死时，他们一切 尊贵 都过去了；美貌、力量、学问，不仅不能救他们免死，反而要随他们而死；他们的荣华、财富或权势也不能随他们而下到阴间。
[5.] 他们的智慧不能救他们脱离死亡：他们死，甚至无智慧——因缺乏智慧而死，因自己愚妄地对待自己而死，用自己的牙齿为自己挖掘坟墓。
[6.] 这事如此寻常，以至于无人留意，无人放在心上：他们灭亡，无人顾念。别人的死亡常是闲谈的话题，却少有人认真思想的题目。有人以为此处也论到罪人永远的沉沦，正如论到他们今世的死亡：他们从早到晚被毁灭——被破碎；他们若不悔改，就永远灭亡（有人如此读，伯 4:20）。他们之所以永远灭亡，是因为他们 不顾念 神和他们的本分；他们 不考虑自己的结局（哀 1:9）。他们所有的尊贵，不过是死亡要夺去的那一种；他们死了——他们死了第二次的死——因为没有智慧去 把握永生。像这样卑微、软弱、愚妄、有罪、必死的受造之物，竟敢自称 比神更公义、比造他的主更洁净 吗？不，他与其与自己的苦难争辩，倒不如惊奇自己竟然不在地狱之中。
英文原文
The Address of Eliphaz (1520 BC)
¹ Then Eliphaz the Temanite answered and said,
² If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?
³ Behold, thou hast instructed many, and thou hast strengthened the weak hands.
⁴ Thy words have upholden him that was falling, and thou hast strengthened the feeble knees.
⁵ But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled.
⁶ Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways?
In these verses,
I. Eliphaz excuses the trouble he is now about to give to Job by his discourse (Job 4:2): "If we assay a word with thee, offer a word of reproof and counsel, wilt thou be grieved and take it ill?" We have reason to fear thou wilt; but there is no remedy: "Who can refrain from words?" Observe, 1. With what modesty he speaks of himself and his own attempt. He will not undertake the management of the cause alone, but very humbly joins his friends with him: "We will commune with thee." Those that plead God's cause must be glad of help, lest it suffer through their weakness. He will not promise much, but begs leave to assay or attempt, and try if he could propose any thing that might be pertinent, and suit Job's case. In difficult matters it becomes us to pretend no further, but only to try what may be said or done. Many excellent discourses have gone under the modest title of Essays. 2. With what tenderness he speaks of Job, and his present afflicted condition: "If we tell thee our mind, wilt thou be grieved? Wilt thou take it ill? Wilt thou lay it to thy own heart as thy affliction or to our charge as our fault? Shall we be reckoned unkind and cruel if we deal plainly and faithfully with thee? We desire we may not; we hope we shall not, and should be sorry if that should be ill resented which is well intended." Note, We ought to be afraid of grieving any, especially those that are already in grief, lest we add affliction to the afflicted, as David's enemies, Ps 69:26. We should show ourselves backward to say that which we foresee will be grievous, though ever so necessary. God himself, though he afflicts justly, does not afflict willingly, La 3:33. 3. With what assurance he speaks of the truth and pertinency of what he was about to say: Who can withhold himself from speaking? Surely it was a pious zeal for God's honour, and the spiritual welfare of Job, that laid him under this necessity of speaking. "Who can forbear speaking in vindication of God's honour, which we hear reproved, in love to thy soul, which we see endangered?" Note, It is foolish pity not to reprove our friends, even our friends in affliction, for what they say or do amiss, only for fear of offending them. Whether men take it well or ill, we must with wisdom and meekness do our duty and discharge a good conscience.
II. He exhibits a twofold charge against Job.
1. As to his particular conduct under this affliction. He charges him with weakness and faint-heartedness, and this article of his charge there was too much ground for, Job 4:3-5. And here,
(1.) He takes notice of Job's former serviceableness to the comfort of others. He owns that Job had instructed many, not only his own children and servants, but many others, his neighbours and friends, as many as fell within the sphere of his activity. He did not only encourage those who were teachers by office, and countenance them, and pay for the teaching of those who were poor, but he did himself instruct many. Though a great man, he did not think it below him (king Solomon was a preacher); though a man of business, he found time to do it, went among his neighbours, talked to them about their souls, and gave them good counsel. O that this example of Job were imitated by our great men! If he met with those who were ready to fall into sin, or sink under their troubles, his words upheld them: a wonderful dexterity he had in offering that which was proper to fortify persons against temptations, to support them under their burdens, and to comfort afflicted consciences. He had, and used, the tongue of the learned, knew how to speak a word in season to those that were weary, and employed himself much in that good work. With suitable counsels and comforts he strengthened the weak hands for work and service and the spiritual warfare, and the feeble knees for bearing up the man in his journey and under his load. It is not only our duty to lift up our own hands that hang down, by quickening and encouraging ourselves in the way of duty (Heb 12:12), but we must also strengthen the weak hands of others, as there is occasion, and do what we can to confirm their feeble knees, by saying to those that are of a fearful heart, Be strong, Isa 35:3,4. The expressions seem to be borrowed thence. Note, Those should abound in spiritual charity. A good word, well and wisely spoken, may do more good than perhaps we think of. But why does Eliphaz mention this here? [1.] Perhaps he praises him thus for the good he had done that he might make the intended reproof the more passable with him. Just commendation is a good preface to a just reprehension, will help to remove prejudices, and will show that the reproof comes not from ill will. Paul praised the Corinthians before he chided them, 1Co 11:2. [2.] He remembers how Job had comforted others as a reason why he might justly expect to be himself comforted; and yet, if conviction was necessary in order to comfort, they must be excused if they applied themselves to that first. The Comforter shall reprove, Joh 16:8. [3.] He speaks this, perhaps, in a way of pity, lamenting that through the extremity of his affliction he could not apply those comforts to himself which he had formerly administered to others. It is easier to give good counsel than to take it, to preach meekness and patience than to practise them. Facile omnes, cum valemus, rectum consilium ægrotis damus—We all find it easy, when in health, to give good advice to the sick.—Terent. [4.] Most think that he mentions it as an aggravation of his present discontent, upbraiding him with his knowledge, and the good offices he had done for others, as if he had said, "Thou that hast taught others, why dost thou not teach thyself? Is not this an evidence of thy hypocrisy, that thou hast prescribed that medicine to others which thou wilt not now take thyself, and so contradictest thyself, and actest against thy own known principles? Thou that teachest another to faint, dost thou faint? Ro 2:21. Physician, heal thyself." Those who have rebuked others must expect to hear of it if they themselves become obnoxious to rebuke.
(2.) He upbraids him with his present low-spiritedness, Job 4:5. "Now that it has come upon thee, now that it is thy turn to be afflicted, and the bitter cup that goes round is put into thy hand, now that it touches thee, thou faintest, thou art troubled." Here, [1.] He makes too light of Job's afflictions: "It touches thee." The very word that Satan himself had used, Job 1:11,2:5. Had Eliphaz felt but the one-half of Job's affliction, he would have said, "It smites me, it wounds me;" but, speaking of Job's afflictions, he makes a mere trifle of it: "It touches thee and thou canst not bear to be touched." Noli me tangere—Touch me not. [2.] He makes too much of Job's resentments, and aggravates them: "Thou faintest, or thou art beside thyself; thou ravest, and knowest not what thou sayest." Men in deep distress must have grains of allowance, and a favourable construction put upon what they say; when we make the worst of every word we do not as we would be done by.
2. As to his general character before this affliction. He charges him with wickedness and false-heartedness, and this article of his charge was utterly groundless and unjust. How unkindly does he banter him, and upbraid him with the great profession of religion he had made, as if it had all now come to nothing and proved a sham (Job 4:6): "Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways? Does it not all appear now to be a mere pretence? For, hadst thou been sincere in it, God would not thus have afflicted thee, nor wouldst thou have behaved thus under the affliction." This was the very thing Satan aimed at, to prove Job a hypocrite, and disprove the character God had given of him. When he could not himself do this to God, but he still saw and said, Job is perfect and upright, then he endeavoured, by his friends, to do it to Job himself, and to persuade him to confess himself a hypocrite. Could he have gained that point he would have triumphed. Habes confitentem reum—Out of thy own mouth will I condemn thee. But, by the grace of God, Job was enabled to hold fast his integrity, and would not bear false witness against himself. Note, Those that pass rash and uncharitable censures upon their brethren, and condemn them as hypocrites, do Satan's work, and serve his interest, more than they are aware of. I know not how it comes to pass that Job 4:6 is differently read in several editions of our common English Bibles; the original, and all the ancient versions, put thy hope before the uprightness of thy ways. So does the Geneva, and most of the editions of the last translation; but I find one of the first, in 1612, has it, Is not this thy fear, thy confidence, the uprightness of thy ways, and thy hope? Both the Assembly's Annotations and Mr. Pool's have that reading: and an edition in 1660 reads it, "Is not thy fear thy confidence, and the uprightness of thy ways thy hope? Does it not appear now that all the religion both of thy devotion and of thy conversation was only in hope and confidence that thou shouldst grow rich by it? Was it not all mercenary?" The very thing that Satan suggested. Is not thy religion thy hope, and are not thy ways thy confidence? so Mr. Broughton. Or, "Was it not? Didst thou not think that that would be thy protection? But thou art deceived." Or, "Would it not have been so? If it had been sincere, would it not have kept thee from this despair?" It is true, if thou faint in the day of adversity, thy strength, thy grace, is small (Pr 24:10); but it does not therefore follow that thou hast no grace, no strength at all. A man's character is not to be taken from a single act.
⁷ Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off?
⁸ Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.
⁹ By the blast of God they perish, and by the breath of his nostrils are they consumed.
¹⁰ The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken.
¹¹ The old lion perisheth for lack of prey, and the stout lion's whelps are scattered abroad.
Eliphaz here advances another argument to prove Job a hypocrite, and will have not only his impatience under his afflictions to be evidence against him but even his afflictions themselves, being so very great and extraordinary, and there being no prospect at all of his deliverance out of them. To strengthen his argument he here lays down these two principles, which seem plausible enough:—
I. That good men were never thus ruined. For the proof of this he appeals to Job's own observation (Job 4:7): "Remember, I pray thee; recollect all that thou hast seen, heard, or read, and give me an instance of any one that was innocent and righteous, and yet perished as thou dost, and was cut off as thou art." If we understand it of a final and eternal destruction, his principle is true. None that are innocent and righteous perish for ever: it is only a man of sin that is a son of perdition, 2Th 2:3. But then it is ill applied to Job; he did not thus perish, nor was he cut off: a man is never undone till he is in hell. But, if we understand it of any temporal calamity, his principle is not true. The righteous perish (Isa 57:1): there is one event both to the righteous and to the wicked (Ec 9:2), both in life and death; the great and certain difference is after death. Even before Job's time (as early as it was) there were instances sufficient to contradict this principle. Did not righteous Abel perish being innocent? and was he not cut off in the beginning of his days? Was not righteous Lot burnt out of house and harbour, and forced to retire to a melancholy cave? Was not righteous Jacob a Syrian ready to perish? De 26:5. Other such instances, no doubt, there were, which are not on record.
II. That wicked men were often thus ruined. For the proof of this he vouches his own observation (Job 4:8): "Even as I have seen, many a time, those that plough iniquity, and sow wickedness, reap accordingly; by the blast of God they perish, Job 4:9. We have daily instances of that; and therefore, since thou dost thus perish and art consumed, we have reason to think that, whatever profession of religion thou hast made, thou hast but ploughed iniquity and sown wickedness. Even as I have seen in others, so do I see in thee."
1. He speaks of sinners in general, politic busy sinners, that take pains in sin, for they plough iniquity; and expect gain by sin, for they sow wickedness. Those that plough plough in hope, but what is the issue? They reap the same. They shall of the flesh reap corruption and ruin, Ga 6:7,8. The harvest will be a heap in the day of grief and desperate sorrow, Isa 17:11. He shall reap the same, that is, the proper product of that seedness. That which the sinner sows, he sows not that body that shall be, but God will give it a body, a body of death, the end of those things, Ro 6:21. Some, by iniquity and wickedness, understand wrong and injury done to others. Those who plough and sow them shall reap the same, that is, they shall be paid in their own coin. Those who are troublesome shall be troubled, 2Th 1:6, Jos 7:25. The spoilers shall be spoiled (Isa 33:1), and those that led captive shall go captive, Re 13:10. He further describes their destruction (Job 4:9): By the blast of God they perish. The projects they take so much pains in are defeated; God cuts asunder the cords of those ploughers, Ps 129:3,4. They themselves are destroyed, which is the just punishment of their iniquity. They perish, that is, they are destroyed utterly; they are consumed, that is, they are destroyed gradually; and this by the blast and breath of God, that is, (1.) By his wrath. His anger is the ruin of sinners, who are therefore called vessels of wrath, and his breath is said to kindle Tophet, Isa 30:33. Who knows the power of his anger? Ps 90:11. (2.) By his word. He speaks and it is done, easily and effectually. The Spirit of God, in the word, consumes sinners; with that he slays them, Ho 6:5. Saying and doing are not two things with God. The man of sin is said to be consumed with the breath of Christ's mouth, 2Th 2:8, Isa 11:4, Re 19:21. Some think that in attributing the destruction of sinners to the blast of God, and the breath of his nostrils, he refers to the wind which blew the house down upon Job's children, as if they were therefore sinners above all men because they suffered such things. Lu 13:2.
2. He speaks particularly of tyrants and cruel oppressors, under the similitude of lions, Job 4:10,11. Observe, (1.) How he describes their cruelty and oppression. The Hebrew tongue has five several names for lions, and they are all here used to set forth the terrible tearing power, fierceness, and cruelty, of proud oppressors. They roar, and rend, and prey upon all about them, and bring up their young ones to do so too, Eze 19:3. The devil is a roaring lion; and they partake of his nature, and do his lusts. They are strong as lions, and subtle (Ps 10:9,17:12); and, as far as they prevail, they lay all desolate about them. (2.) How he describes their destruction, the destruction both of their power and of their persons. They shall be restrained from doing further hurt and reckoned with for the hurt they have done. An effectual course shall be taken, [1.] That they shall not terrify. The voice of their roaring shall be stopped. [2.] That they shall not tear. God will disarm them, will take away their power to do hurt: The teeth of the young lions are broken. See Ps 3:7. Thus shall the remainder of wrath be restrained. [3.] That they shall not enrich themselves with the spoil of their neighbours. Even the old lion is famished, and perishes for lack of prey. Those that have surfeited on spoil and rapine are perhaps reduced to such straits as to die of hunger at last. [4.] That they shall not, as they promise themselves, leave a succession: The stout lion's whelps are scattered abroad, to seek for food themselves, which the old ones used to bring in for them, Na 2:12. The lion did tear in pieces for his whelps, but now they must shift for themselves. Perhaps Eliphaz intended, in this, to reflect upon Job, as if he, being the greatest of all the men of the east, had got his estate by spoil and used his power in oppressing his neighbours, but now his power and estate were gone, and his family was scattered: if so, it was a pity that a man whom God praised should be thus abused.
¹² Now a thing was secretly brought to me, and mine ear received a little thereof.
¹³ In thoughts from the visions of the night, when deep sleep falleth on men,
¹⁴ Fear came upon me, and trembling, which made all my bones to shake.
¹⁵ Then a spirit passed before my face; the hair of my flesh stood up:
¹⁶ It stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying,
¹⁷ Shall mortal man be more just than God? shall a man be more pure than his maker?
¹⁸ Behold, he put no trust in his servants; and his angels he charged with folly:
¹⁹ How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth?
²⁰ They are destroyed from morning to evening: they perish for ever without any regarding it.
²¹ Doth not their excellency which is in them go away? they die, even without wisdom.
Eliphaz, having undertaken to convince Job of the sin and folly of his discontent and impatience, here vouches a vision he had been favoured with, which he relates to Job for his conviction. What comes immediately from God all men will pay a particular deference to, and Job, no doubt, as much as any. Some think Eliphaz had this vision now lately, since he came to Job, putting words into his mouth wherewith to reason with him; and it would have been well if he had kept to the purport of this vision, which would serve for a ground on which to reprove Job for his murmuring, but not to condemn him as a hypocrite. Others think he had it formerly; for God did, in this way, often communicate his mind to the children of men in those first ages of the world, Job 33:15. Probably God had sent Eliphaz this messenger and message some time or other, when he was himself in an unquiet discontented frame, to calm and pacify him. Note, As we should comfort others with that wherewith we have been comforted (2Co 1:4), so we should endeavour to convince others with that which has been powerful to convince us. The people of God had not then any written word to quote, and therefore God sometimes notified to them even common truths by the extraordinary ways of revelation. We that have Bibles have there (thanks be to God) a more sure word to depend upon than even visions and voices, 2Pe 1:19. Observe,
I. The manner in which this message was sent to Eliphaz, and the circumstances of the conveyance of it to him. 1. It was brought to him secretly, or by stealth. Some of the sweetest communion gracious souls have with God is in secret, where no eye sees but that of him who is all eye. God has ways of bringing conviction, counsel, and comfort, to his people, unobserved by the world, by private whispers, as powerfully and effectually as by the public ministry. His secret is with them, Ps 25:14. As the evil spirit often steals good words out of the heart (Mt 13:19), so the good Spirit sometimes steals good words into the heart, or ever we are aware. 2. He received a little thereof, Job 4:12. And it is but a little of divine knowledge that the best receive in this world. We know little in comparison with what is to be known, and with what we shall know when we come to heaven. How little a portion is heard of God! Job 26:14. We know but in part, 1Co 13:12. See his humility and modesty. He pretends not to have understood it fully, but something of it he perceived. 3. It was brought to him in the visions of the night (Ps 4:13), when he had retired from the world and the hurry of it, and all about him was composed and quiet. Note, The more we are withdrawn from the world and the things of it the fitter we are for communion with God. When we are communing with our own hearts, and are still (Ps 4:4), then is a proper time for the Holy Spirit to commune with us. When others were asleep Eliphaz was ready to receive this visit from Heaven, and probably, like David, was meditating upon God in the night-watches; in the midst of those good thoughts this thing was brought to him. We should hear more from God if we thought more of him; yet some are surprised with convictions in the night, Job 33:14,15. 4. It was prefaced with terrors: Fear came upon him, and trembling, Job 4:14. It should seem, before he either heard or saw any thing, he was seized with this trembling, which shook his bones, and perhaps the bed under him. A holy awe and reverence of God and his majesty being struck upon his spirit, he was thereby prepared for a divine visit. Whom God intends to honour he first humbles and lays low, and will have us all to serve him with holy fear, and to rejoice with trembling.
II. The messenger by whom it was sent—a spirit, one of the good angels, who are employed not only as the ministers of God's providence, but sometimes as the ministers of his word. Concerning this apparition which Eliphaz saw we are here told (Job 4:15,16), 1. That it was real, and not a dream, not a fancy. An image was before his eyes; he plainly saw it; at first it passed and repassed before his face, moved up and down, but at length it stood still to speak to him. If some have been so knavish as to impose false visions on others, and some so foolish as to be themselves imposed upon, it does not therefore follow but that there may have been apparitions of spirits, both good and bad. 2. That it was indistinct, and somewhat confused. He could not discern the form thereof, so as to frame any exact idea of it in his own mind, much less to give a description of it. His conscience was to be awakened and informed, not his curiosity gratified. We know little of spirits; we are not capable of knowing much of them, nor is it fit that we should: all in good time; we must shortly remove to the world of spirits, and shall then be better acquainted with them. 3. That it puts him into a great consternation, so that his hair stood on end. Ever since man sinned it has been terrible to him to receive an express from heaven, as conscious to himself that he can expect no good tidings thence; apparitions therefore, even of good spirits, have always made deep impressions of fear, even upon good men. How well it is for us that God sends us his messages, not by spirits, but by men like ourselves, whose terror shall not make us afraid! See Da 7:28,10:8,9.
III. The message itself. Before it was delivered there was silence, profound silence, Job 4:16. When we are to speak either from God or to him it becomes us to address ourselves to it with a solemn pause, and so to set bounds about the mount on which God is to come down, and not be hasty to utter any thing. It was in a still small voice that the message was delivered, and this was it (Job 4:17): "Shall mortal man be more just than God, the immortal God? Shall a man be thought to be, or pretend to be, more pure than his Maker? Away with such a thought!" 1. Some think that Eliphaz aims hereby to prove that Job's great afflictions were a certain evidence of his being a wicked man. A mortal man would be thought unjust and very impure if he should thus correct and punish a servant or subject, unless he had been guilty of some very great crime: "If therefore there were not some great crimes for which God thus punishes thee, man would be more just than God, which is not to be imagined." 2. I rather think it is only a reproof of Job's murmuring and discontent: "Shall a man pretend to be more just and pure than God? more truly to understand, and more strictly to observe, the rules and laws of equity than God? Shall Enosh, mortal and miserable man, be so insolent; nay, shall Geber, the strongest and most eminent man, man at his best estate, pretend to compare with God, or stand in competition with him?" Note, It is most impious and absurd to think either others or ourselves more just and pure than God. Those that quarrel and find fault with the directions of the divine law, the dispensations of the divine grace, or the disposals of the divine providence, make themselves more just and pure than God; and those who thus reprove God, let them answer it. What! sinful man! (for he would not have been mortal if he had not been sinful) short-sighted man! Shall he pretend to be more just, more pure, than God, who, being his Maker, is his Lord and owner? Shall the clay contend with the potter? What justice and purity there is in man, God is the author of it, and therefore is himself more just and pure. See Ps 94:9,10.
IV. The comment which Eliphaz makes upon this, for so it seems to be; yet some take all the Job 4:18-21 to be spoken in vision. It comes all to one.
1. He shows how little the angels themselves are in comparison with God, Job 4:18. Angels are God's servants, waiting servants, working servants; they are his ministers (Ps 104:4); bright and blessed beings they are, but God neither needs them nor is benefited by them and is himself infinitely above them, and therefore, (1.) He puts no trust in them, did not repose a confidence in them, as we do in those we cannot live without. There is no service in which he employs them but, if he pleased, he could have it done as well without them. He never made them his confidants, or of his cabinet-council, Mt 24:36. He does not leave his business wholly to them, but his own eyes run to and fro through the earth, 2Ch 16:9. See this phrase, Job 39:11. Some give this sense of it: "So mutable is even the angelical nature that God would not trust angels with their own integrity; if he had, they would all have done as some did, left their first estate; but he saw it necessary to give them supernatural grace to confirm them." (2.) He charges them with folly, vanity, weakness, infirmity, and imperfection, in comparison with himself. If the world were left to the government of the angels, and they were trusted with the sole management of affairs, they would take false steps, and everything would not be done for the best, as now it is. Angels are intelligences, but finite ones. Though not chargeable with iniquity, yet with imprudence. This last clause is variously rendered by the critics. I think it would bear this reading, repeating the negation, which is very common: He will put no trust in his saints; nor will he glory in his angels (in angelis suis non ponet gloriationem) or make his boast of them, as if their praises, or services, added any thing to him: it is his glory that he is infinitely happy without them.
2. Thence he infers how much less man is, how much less to be trusted in or gloried in. If there is such a distance between God and angels, what is there between God and man! See how man is represented here in his meanness.
(1.) Look upon man in his life, and he is very mean, Job 4:19. Take man in his best estate, and he is a very despicable creature in comparison with the holy angels, though honourable if compared with the brutes. It is true, angels are spirits, and the souls of men are spirits; but, [1.] Angels are pure spirits; the souls of men dwell in houses of clay: such the bodies of men are. Angels are free; human souls are housed, and the body is a cloud, a clog, to it; it is its cage; it is its prison. It is a house of clay, mean and mouldering; an earthen vessel, soon broken, as it was first formed, according to the good pleasure of the potter. It is a cottage, not a house of cedar or a house of ivory, but of clay, which would soon be in ruins if not kept in constant repair. [2.] Angels are fixed, but the very foundation of that house of clay in which man dwells is in the dust. A house of clay, if built upon a rock, might stand long; but, if founded in the dust, the uncertainty of the foundation will hasten its fall, and it will sink with its own weight. As man was made out of the earth, so he is maintained and supported by that which cometh out of the earth. Take away that, and his body returns to its earth. We stand but upon the dust; some have a higher heap of dust to stand upon than others, but still it is the earth that stays us up and will shortly swallow us up. [3.] Angels are immortal, but man is soon crushed; the earthly house of his tabernacle is dissolved; he dies and wastes away, is crushed like a moth between one's fingers, as easily, as quickly; one may almost as soon kill a man as kill a moth. A little thing will destroy his life. He is crushed before the face of the moth, so the word is. If some lingering distemper, which consumes like a moth, be commissioned to destroy him, he can no more resist it than he can resist an acute distemper, which comes roaring upon him like a lion. See Ho 5:12-14. Is such a creature as this to be trusted in, or can any service be expected from him by that God who puts no trust in angels themselves?
(2.) Look upon him in his death, and he appears yet more despicable, and unfit to be trusted. Men are mortal and dying, Job 4:20,21. [1.] In death they are destroyed, and perish for ever, as to this world; it is the final period of their lives, and all the employments and enjoyments here; their place will know them no more. [2.] They are dying daily, and continually wasting: Destroyed from morning to evening. Death is still working in us, like a mole digging our grave at each remove, and we so continually lie exposed that we are killed all the day long. [3.] Their life is short, and in a little time they are cut off. It lasts perhaps but from morning to evening. It is but a day (so some understand it); their birth and death are but the sun-rise and sun-set of the same day. [4.] In death all their excellency passes away; beauty, strength, learning, not only cannot secure them from death, but must die with them, nor shall their pomp, their wealth, or power, descend after them. [5.] Their wisdom cannot save them from death: They die without wisdom, die for want of wisdom, by their own foolish management of themselves, digging their graves with their own teeth. [6.] It is so common a thing that nobody heeds it, nor takes any notice of it: They perish without any regarding it, or laying it to heart. The deaths of others are much the subject of common talk, but little the subject of serious thought. Some think the eternal damnation of sinners is here spoken of, as well as their temporal death: They are destroyed, or broken to pieces, by death, from morning to evening; and, if they repent not, they perish for ever (so some read it), Job 4:20. They perish for ever because they regard not God and their duty; they consider not their latter end, La 1:9. They have no excellency but that which death takes away, and they die, they die the second death, for want of wisdom to lay hold on eternal life. Shall such a mean, weak, foolish, sinful, dying creature as this pretend to be more just than God and more pure than his Maker? No, instead of quarrelling with his afflictions, let him wonder that he is out of hell.
约伯在激愤中倾吐心声，打破了沉默；他的朋友们便在此庄重地就他的处境发表判断。他们或许私下彼此交流过，对这事核对过见解、反复讨论过，且一致断定：约伯所受的灾祸必证明他是一个伪善者。但他们并未急于以此重罪指控约伯，直到他借着 discontent 与 impatience 的言辞（他们以为这些言辞甚至影射了神自己）印证了他们先前对他及其为人所抱的成见。如今他们大张旗鼓地攻击他。辩论开始了，旋即趋于激烈。对辩者是约伯的三位朋友，约伯本人为答辩者；以利户首先以中保身份出现，最终由神亲自对这场争辩及其处理方式作出裁决。争辩的焦点在于约伯究竟是否正直——这与前两章中神与撒但之间的争辩是同一个问题。撒但已就此让步，不敢声称约伯咒诅自己的生日就等同于暗地里咒诅他的神；不，他不能否认约伯仍然持守他的纯全；然而约伯的朋友们却执意认为，约伯若真是正直人，就不会遭受如此沉重又如此漫长的苦难，于是催逼他承认自己在信仰的认信上是个伪善者。约伯却说："不，我决不如此行；我得罪了神，但我的心向着他始终正直。"他仍旧持守住他纯全中的安慰。以利法大概是最年长的，或出身最为尊贵，他在本章率先发言，其中：I. 他先请求约伯耐心聆听（伯4:2）。II. 他以客套之辞肯定约伯先前信仰认信的卓越与果效（伯4:3、4）。III. 他指控约伯在认信上假冒为善，并根据他当下的苦难以及在苦难中的行为来支持这一指控（伯4:5、6）。IV. 为使这一推论成立，他主张：人的邪恶正是招致神审判的因由（伯4:7-11）。V. 他以自己曾见的一次异象来印证其论断——在那异象中，他被提醒神无可置疑的纯洁与公义，以及人的卑微、软弱与罪污（伯4:12-21）。这一切的目的，是要降卑约伯的心，使他在苦难中既悔改又忍耐。