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Eliphaz concluded his discourse with an air of assurance; very confident he was that what he had said was so plain and so pertinent that nothing could be objected in answer to it. But, though he that is first in his own cause seems just, yet his neighbour comes and searches him. Job is not convinced by all he had said, but still justifies himself in his complaints and condemns him for the weakness of his arguing. I. He shows that he had just cause to complain as he did of his troubles, and so it would appear to any impartial judge, Job 6:2-7. II. He continues his passionate wish that he might speedily be cut off by the stroke of death, and so be eased of all his miseries, Job 6:8-13. III. He reproves his friends for their uncharitable censures of him and their unkind treatment, Job 6:14-30. It must be owned that Job, in all this, spoke much that was reasonable, but with a mixture of passion and human infirmity. And in this contest, as indeed in most contests, there was fault on both sides.
1-30
Job's Reply to Eliphaz (1520 BC)
约伯回答以利法（主前 1520 年）
¹ 约伯回答说： ² 惟愿我的烦恼称一称，我的灾祸放在天平里！ ³ 现今都比海沙更重，所以我的言语急躁。 ⁴ 因全能者的箭射入我身，其毒喝尽我的灵；神的惊吓摆阵攻击我。 ⁵ 野驴有草岂能叫唤？牛有料岂能吼叫？ ⁶ 物淡而无盐岂可吃吗？蛋白有什么滋味呢？ ⁷ 我心不肯挨上的，如可厌恶的食物。
以利法讲论开始之时，对约伯极其严厉；却看不出约伯打断他，只耐心听完他一切的话。要公正判断一篇讲论，必须听到底、全盘领受。但他讲论既毕，约伯便作出回答，其中情辞恳切。
一、他描述自己的灾祸总的来说，远比他所已表达或他们所已领会的更重（伯 6:2-3）。他不能尽述它；他们不愿尽领，至少不肯承认；所以他很愿向第三者申诉——那人有公平的法码、公平的天平，能以无私之手称他的烦恼和灾祸。他愿他们把他的烦恼和一切它的表露放在一个秤盘里，把他的灾祸和其中一切细节放在另一个秤盘里，便要发觉（如他所说，伯 23:2）他的烦恼重于他所发的叹息；因为无论他的烦恼有多重，他的灾祸比海沙更重：它是复杂的，是加增的，每一件都重，加在一起又如沙之多。「所以，」他说，我的言语急躁——那就是说：「所以你们当原谅我言辞的破碎与苦涩。不要以为希奇，我的话不如雄辩家那样文雅，不如阴郁的哲学家那样庄重而规律：不，在这种境况中我哪一方面都谈不上；我的言语和我的人一样，全被吞灭了。」如今：1. 他借此抱怨——他的朋友们在他彻底明白他的案情、知道最坏之处以前，便急着为他开属灵的药方，这实在是他不幸的事。安逸的人很少能正确权衡受苦者之苦难。各人最感到自己的重担；少有人感到别人的。2. 他为自己咒诅自己日子时所用的情急之辞辩护。他自己虽不能为他所说的一切自辩，他却认为他的朋友们不该如此严酷地定罪，因为案情实在特殊——在如此一个忧患之子身上可以宽容的，在任何寻常忧愁中是绝不容许的。3. 他向朋友们求慈善怜悯的同情，盼望借表明自己苦难之重大，使他们对他改以较好的心肠。受痛之人得人怜悯，便有些许安慰。
二、他抱怨内心的困扰与恐惧是他苦难中最重的部分（伯 6:4）。他在此是基督的预表——基督在受苦中，最抱怨的也是他灵魂的受苦。我现在心里忧愁（约 12:27），我心极其忧伤（太 26:38），我的神，我的神，为什么离弃我？（太 27:46）。可怜的约伯在此凄然抱怨：1. 他所感觉的：全能者的箭射入我身。叫他如此纷乱的，并非他所受的那些苦难本身——他的贫穷、羞辱、肉身之痛；而是这一念扎心、使他烦乱——他所爱所事奉的神竟把这一切加在他身上，又使他落在这些不悦的记号之下。请注意，心中的扰乱是最重的扰患。伤心之痛谁能担当！无论神在身体或产业上乐意加我们什么患难的重担，只要他继续给我们理智的使用和良心的平安，我们大可顺服；但我们若在其中任何一样受了搅扰，我们的境况实在堪怜。防止神烦恼之火箭的方法，是用信德的盾牌熄灭撒但试探的火箭。请观察，他称它们为全能者的箭；因为神能用他的箭射及灵魂，正是神能力大于人能力的明证。造灵魂的主，能使他的剑临近它。这些箭的毒或热据说喝尽了他的灵，因为它扰乱了他的理性，动摇了他的决心，耗尽了他的精力，并威胁他的性命；所以他那些情急之言虽不能自辩，却可原谅。2. 他所怕的。他看见自己被神的惊吓所指控，如同一支摆阵的军队把他包围。神借他的惊吓与他争战。他退入自己内心的隐密处时既无安慰，他向上仰望上天之时也无安慰。那素来以神的安慰得勉励的人，如今不仅缺乏这些安慰，更被神的惊吓所惊吓。
三、他因朋友们严厉论断他的抱怨、又拙于料理他的案情而责备他们。1. 他们的责备是无缘的。他受苦之时确有抱怨，这是实情；但他在兴旺之时并不如那些脾气乖戾不宁之人那样抱怨：他有草之时并不叫唤，也不向料吼叫（伯 6:5）。但如今他既被剥夺了一切安慰，他若不发泄其忧，便要成了木头石头，连牛或野驴的感觉都没有了。他被迫吃无味的食物，又穷到一粒盐也没有可调味的地步，也不能给一点滋味于蛋白——如今他桌上最好的菜肴（伯 6:6）。连他素来不屑触碰的食物，如今他亦乐于接受，这成了他的忧愁之食（伯 6:7）。请注意，智慧的做法是不要使自己或儿女习惯于对饮食挑剔精美，因为我们不知自己或他们会被降到何等地步，不知那现在我们所藐视的，会因需要而成为可悦。2. 他们的安慰淡而无味；有人如此理解伯 6:6-7。他抱怨说，如今没有一样合宜之物供他解救，没有提神之物，没有使他苏醒欢欣的；他们所供的，本身便如蛋白那样无味，应用到他身上又如同最忧愁的食物那样可厌累赘。我很遗憾他竟这样说以利法在伯 5:8-13 等处所说的精彩之论。但乖戾的脾气太容易如此滥用安慰者。
⁸ 惟愿我得着所求的，神赐我所切望的！ ⁹ 就是愿神把我压碎，伸手将我剪除！ ¹⁰ 我因没有违弃那圣者的言语，就仍以此为安慰；我在愁苦中，还可坦然；因我不敢放过这一切。 ¹¹ 我有什么气力，使我仍等候呢？我的结局是什么，使我仍延长性命呢？ ¹² 我的气力岂是石头的气力？我的肉身岂是铜的呢？ ¹³ 我岂没有帮助吗？智慧岂不是从我中被赶出吗？
不受管制的情感，遇着责备拦阻之时往往越发猛烈。狂海触礁，浪涛最猛。约伯本已如以死为苦楚之快乐终点那样求死（伯 3:1-26）。以利法为此郑重地责备了他；他不但没有收回，反在此以更大的热切重说一遍；这话几乎可算他所说过的话中最糟的一句，记下来是为我们的警戒，不是为我们的效法。
一、他仍然极力切慕死，仿佛再也不能在今世见好日子，也不能借着恩典与灵修的操练使这些苦难的日子成为好日子。他在自己的患难中只见一死为终点，又不能忍耐等候所定的时候。他有所求；他切望一件事（伯 6:8）；那是什么？人或以为是：「愿神救拔我，使我恢复从前的兴旺」；不，是愿神把我压碎（伯 6:9）。「他既曾放手使我贫穷，又放手使我生病，求他再放手一次，了结我的性命。愿他赐下那致命的一击；那于我便是恩慈之击（coup de grâce）」——正如法国人称那了结受轮刑之人的最后一击。曾有一时，全能者的毁灭于约伯是可畏的（伯 31:23），如今他却求肉身之毁灭，盼望灵魂在主耶稣的日子可以得救。请观察，约伯虽极力求死，又因死的耽延而大怒，他却并未试图自杀，或自己取去性命；他只求愿神把他剪除。塞涅卡的道德观——以自杀为不堪忍受之苦楚的合法补救——那时还不为人知，凡对神和自然之律稍存敬意的人也永不会接受。无论灵魂在肉身中的拘禁何等不安，它都绝不可越狱，而当等候正当的释放。
二、他把这愿望化为祷告，求神赐他这个请求，愿神为他作这事。他如此激情地求早死，是他的罪；把这愿望献给神，并未使它更好；不，在他的愿望中看为坏的，在他的祷告中更看为坏，因为我们向神所求的，只能凭信心求；而凭信心所求的，只能是合乎神旨意的事。激情的祷告是激情之言中最坏的一种，因为我们当无忿怒地举起圣洁的手。
三、他指望借死的打击得着有效的解救和一切苦楚的消除（伯 6:10）：*我因没有违弃那圣者的言语，就仍以此为安慰。*请看：1. 人生之虚空；它是如此无常之福，竟常成为人最大的重担，而解脱它竟成为最可羡慕的事。愿恩典使我们随时甘心在神呼召之时放下它；因为有时甚至连本性也会使我们在他呼召以先便愿放下它。2. 义人在死中的盼望。约伯若无好良心，便不能如此确信地说在死之彼岸有安慰——那把财主与拉撒路的地位翻转的安慰。如今他得安慰，你受痛苦。
四、他向死挑战，任其施其极。他若不能不经过苦痛和抽筋等可怕前奏而死，若他在受刑之前必先受刑，那么既盼望至终必死，他便不以死的痛苦为意：我在愁苦中还可坦然——他要敞开胸怀迎接死的飞镖，并不退缩。愿他不放宽；我并不求减轻那将要美好地了结我一切痛苦的痛。与其不得死，我宁可死时仍觉得自己在死。这都是些激情之言，本可不说更好。我们当在忧愁中柔软自己，好领受它的好印象；面上的愁容使心变为温柔，心便成为更好；但我们若硬着自己，便是惹神继续争辩；因为他审判之时必胜。敢向全能者挑战，并说愿他不放宽，乃是极大的僭妄；因为我们比他强壮吗？（林前 10:22）。我们大大有负于那宽容的怜悯；当我们厌倦它之时，我们的光景实在糟糕。我们倒当与大卫同说：求你宽容我片时。
五、他以良心的见证为安慰之根据——他向来对他所信奉的信仰忠诚坚定，并在某种程度上为他那世代神的荣耀作了有用服事：*我因没有违弃那圣者的言语。*请观察：1. 约伯有那圣者之言交托给他。那时神的百姓已蒙了神圣的启示。2. 他的安慰是他没有违弃这些话，没有徒然领受神在其中的恩典。（一）他没有向自己隐瞒这些话，而是给它们充分的运行余地，凡事上让它们引导管治。他没有扼杀自己的罪责、用不义捆绑真理，也没有作什么妨碍这属灵食物的消化和这属灵药石的运行。我们永不可向自己隐瞒神的话，而当常常在它的光中领受它。（二）他没有把这些话留归己用，而是在一切场合乐于将自己的知识传授与人，为别人的益处；他从不以为耻、从不惧怕承认神的话是他的准则，也从不松懈于努力使别人认识它。请注意，惟有那些活着为善、行善的人，才能盼望在死时得安慰。
六、他借自己如今所处的可悲境况，为自己这种极端的死愿自辩（伯 6:11-12）。以利法讲论之末曾令他对患难的结局存着指望；可怜的约伯却把这些提神之物推开，拒绝受安慰，自暴自弃；他极其巧妙却又乖僻地反驳所给他的鼓励。愁苦之灵会与自己相争，论证得奇特。以利法曾以悦人的前景谄媚他，他在此回应：1. 他无理由期望任何这类事：「*我有什么气力，使我仍等候？*你看我何等虚弱下沉，何等无力与我的疾病较力，所以我有什么理由盼望能熬过它、见好日子呢？我的气力岂是石头的气力？我的筋肉岂是黄铜，我的筋腱岂是钢铁吗？不，它们不是，所以我不能在这痛楚困苦中常撑，必在重担下仆倒。我若有气力与我的疾病较力，便或可盼望看透它；可是，哎呀，我没有。在途中的力量衰败，必使我的年日短少（诗 102:23）。」请注意，凡考虑到一切，我们都没有理由在这世上长久依靠性命。*我们的气力是什么？*它是依靠的气力。我们所有的，不超过神所赐；因为我们在他里面活着、动着一举一动。它是衰败的气力；我们日日消耗所积，渐渐必要枯竭。它与我们可能遭遇的争战不相称；两三天的病便使我们软如水，我们的气力有何可倚？我们不应期望长寿，反当惊奇自己竟活到今日，又当感觉我们正在快快离去。2. 他无理由愿望任何这类事：「*我的结局是什么，使我仍延长性命？*我在性命中所能应许自己的安慰，岂能与我在死中所应许自己的安慰相比？」请注意，凡借恩典已为另一世界预备好的人，看不见今世有什么大可吸引他逗留、令他爱慕。我们若愿活得长久——为的是（若合神旨意）可以更多事奉他、可以更合宜更成熟于天，这目的是我们可以为延长性命而盼望的——作为次要目的而附属于我们首要目的；但除此之外，我们愿在此逗留又能为自己设定什么目的呢？性命越长，其重担越重（传 12:1）；性命越长，其乐越减（撒下 19:34-35）。这世界的最好之处我们已见过，但其最坏之处我们却不敢保证已见过。
七、他防备人疑心他是神志不清（伯 6:13）：我岂没有帮助吗？——那就是说：「我岂不是仍有理智的使用，借它（我感谢神）便能自助，纵使你们不助我？你们以为智慧全然被我抛弃，我已经疯了吗？不，最尊贵的以利法啊，我并非癫狂，乃是说出真实明白的话。」请注意，凡心中有恩典——既有其明证又在使用它——的人，便有智慧在其中，这要在最坏之时作他们的帮助。里头有充足的光（sat lucis intus）。
¹⁴ 那将要灭亡的人，为朋友所当施的怜悯；但他弃绝对全能者的敬畏。 ¹⁵ 我的弟兄诡诈像溪水，又像溪水流逝的河道。 ¹⁶ 这河因结冰发黑，有雪藏在其中； ¹⁷ 天气一暖便消散，炎热时便从原处干竭。 ¹⁸ 商队的道路偏离，进入荒野便灭亡。 ¹⁹ 提玛的旅客仰望，示巴的商队等候。 ²⁰ 他们因所盼的而羞愧；他们来到那里，便蒙羞。
以利法对约伯的论断十分严厉；他的同伴们虽迄今说得不多，却已暗示自己与他同心。他们在那事上的无情，可怜的约伯在此抱怨，作为自己苦难的加添，又作为自己求死之愿的进一步借口；因为当那些本当作他安慰者的人竟成了折磨他的人，他在今世还能指望什么满足呢？
一、他表明自己有理由期望他们以恩慈待他。他的期望基于人道之通则（伯 6:14）：那将要灭亡的人，为朋友所当施的怜悯；但他弃绝对全能者的敬畏。请注意：1. 怜悯是欠受苦之人的债。安逸之人对受痛在苦中之人所能作的最少之事，便是怜悯他们——以真诚温柔的关切显明出来，与他们同情——留意他们的案情，查问他们的苦情，听他们的诉苦，与他们同流眼泪——安慰他们，并尽力帮助救济他们：这是同一个身子上的肢体所当行的，他们当为同作肢体的苦情有所感觉，因为不知它们何日便成为自己的。2. 不仁便是不敬和不虔。向朋友扣留怜悯的那人，便是弃绝对全能者的敬畏——迦勒底意译本如此。神的爱怎能住在他里面呢？（约壹 3:17）。凡对那感受神杖之痛的人毫无怜悯的，自己必不畏惧神的杖。见雅 1:27。3. 患难是友谊的试金石。人受苦之时，便要看见谁是他真正的朋友，谁是假装的；因为弟兄为患难而生（箴 17:17、18:24）。
二、他表明自己从他们那里所得的期望何等悲惨地落空（伯 6:15）：我的弟兄诡诈像溪水。他们按约定而来，带着许多礼仪，要与哀者同哀、要安慰他（伯 2:11）；从如此智慧博学有识之人、又是约伯的挚友，本可期望一些非凡之事；无人怀疑他们言论的宗旨必是借记念约伯素日的敬虔、借神向他恩宠的保证、借荣耀结局的盼望来安慰他。但他们不仅不如此，反而野蛮地以责备和论断攻击他，定他为假冒为善之人，对他的灾难幸灾乐祸，把醋而非油倒进他的伤口——他们便这样诡诈地待他。请注意，不仅违背对朋友所立的承诺是欺诈和虚假，挫折他们对我们的正当期望——尤其是我们所已经引起的期望——也是欺诈和虚假。再请注意，智慧的做法是停止仰望人。我们不能对受造之物期望太多，也不能对造物之主期望太少。连弟兄也会行诡诈（耶 9:4-5，弥 7:5），这并非新事；所以我们当把信心建立在万古磐石上，不建立在破裂的芦苇上——建立在生命之泉上，不建立在破裂的池子上。神要远超我们的盼望，正如人之于我们的盼望大大不足。约伯所遭遇的失望，他在此以夏日干涸的溪水为喻说明。
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这比喻十分优美（伯 6:15-20）。（一）他们的虚饰恰比溪水在融冰融雪的洪水之时所显的大场面，水便浑浊（伯 6:16）。（二）他从他们那里所得的期望——他们如此郑重地来安慰他，已挑起了那期望——他比作疲倦干渴的旅客在夏日盼望在他们冬天见过大水之处得水之期望（伯 6:19）。提玛和示巴的旅客——那些国家的商人商队，他们的路穿过亚拉伯的沙漠——仰望并等候从那些溪水得供应。「就在近处，」一位说；「再走不远，」另一位说，「我上次经过这条路时，水很多；我们必得着它来解乏。」我们曾在何处得了解救或安慰，便易在那里再期望它；然而这并不一定；因为（三）他那期望的落空，在此比作穷旅客在所期望有洪水之处只见沙堆时的窘困。冬天他们不渴之时，水甚充足。凡丰满兴旺之人，人人都称赞钦慕。但夏日炎热他们需水之时，水便不复存在——它干竭了（伯 6:17）；它被引偏了（伯 6:18）。当富有尊荣之人下沉贫困、需要安慰之时，那些先前簇拥他们的人便远远站开，那些先前称赞他们的人便急于把他们践踏。照样，凡对受造之物寄予高望的人，必发觉它在当助之时令人失望；而以神为仰望之人，便在需要之时*得帮助（来 4:16）。以金为望的人迟早要因金蒙羞，并因他所信靠的金蒙羞（结 7:19）；他的信心越大，他的羞愧也越大：他们因所盼望的而蒙羞（伯 6:20）。我们因虚妄的盼望为自己预备了羞愧：芦苇在我们身下折断，因为我们靠在其上。我们若在沙上盖房子，便必羞愧，因为它在风暴中必倒塌，我们只能怨自己愚妄竟盼望它能存立。我们若非自欺，便不致被欺。
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这应用十分贴切（伯 6:21）：*如今你们算为无有。*他们看似稍有几分，但在交谈中他们对他毫无加添。请参照加 2:6。他因他们的探访既未更智，也未更好。请注意，无论我们以受造之物——它们无论看似何等伟大、对我们何等亲爱——有何等满足或信心，迟早我们都要说它们：*如今你们算为无有。*约伯兴旺之时，他的朋友们对他算为有些分量，他以他们和他们的交往为乐；但「如今你们算为无有；如今我只能从神得安慰」。我们若常有那种对受造之物之虚空、及其不足以使我们快乐的感悟，正如我们有时已经有的、或将在病榻上、死榻上、或良心困苦中所要有的，那就好了：「*如今你们算为无有。*你们不是你们所曾是的、所当是的、所自称的、我所期望你们所当是的；*因为你们看见我倾覆便惧怕。*你们见我在高处之时便厚待我；如今见我在低处便疏远我，惧怕显出恩慈，唯恐我因此放胆向你们有所求、或有所借」（对照伯 6:22）；「你们害怕若认我，便有义务养我。」也许他们害怕染上他的病，或闻到它的臭味。或出于骄傲，或出于娇贵，或出于爱惜钱财，或出于爱惜身体，便疏远受困之人、不敢就近他们——这都不好。他们的案情可能很快成为我们自己的。
²² 我岂说，请给我？或从我财物中送礼物来呢？ *²³ 岂说，救我脱离仇敌的手？救赎我脱离强暴人的手吗？ ²⁴ 请指教我，我便闭口不言；使我明白我在何事上有错。 ²⁵ 正直的言语力量何其大！但你们的责备究竟责备什么呢？ ²⁶ 你们竟想责备绝望人所发的言语，如同风吗？ ²⁷ 你们甚至向孤儿拈阄，为朋友掘坑。 ²⁸ 现在请你们看看我，我若说谎，你们必看得出来。 ²⁹ 请回转，不要不义；请再回转，这事上有我的公义。 ³⁰ 我的舌头岂有不义吗？我的口不能辨别奸恶吗？
可怜的约伯在此继续责备朋友们的无情和他所受的苛待。他在此向他们自己申诉几件事，这些事既可为己自辩，又可定他们的罪。他们若能不偏不倚地想，并照所想的说，便不能不承认：
一、他虽贫困，却不强求，也不累及朋友。那些以自己的患难为乞讨之资的人，比那默默的穷人少受怜悯。约伯乐见他的朋友，却未说请给我（伯 6:22），也未说救拔我（伯 6:23）。他不愿使他们破费，不勉强朋友：1. 为他募捐，使他在世上重新立脚。他虽可申辩他的损失是出于神的手、并非因自己的过错愚妄而来，他已被全然毁坏、沦为贫穷，他曾处于好境遇、当宽裕时也乐意救济困苦人，他的朋友们富足有能力帮助他——但他并未说从你们财物中给我。请注意，善人自己受苦之时，怕累及朋友。2. 他也未强他们为他号召乡邻，助他从示巴人、迦勒底人手中夺回牲畜，或向他们讨回公道：「我曾打发你们救我脱离强暴人的手吗？不，我从未期望你们为我的缘故冒险或破费。我宁可安然坐在自己的苦难之下、尽力处之，也不可在朋友身上揩油。」圣保罗亲手作工，免得累及一人。约伯不向他们求助，并不能免去他们在他需要、且在他们能力所及之时提供帮助的责任；反倒大大加重了他们的无情——他所求于他们的不过是一个好眼色、一句好话，却得不着。常有的情形是：从人那里，我们期望少，所得更少；从神那里，我们期望多，所得更多（弗 3:20）。
二、他虽与他们意见不同，却并不固执，反乐于受感化，一经显明自己有错便愿向真理低头（伯 6:24-25）：「你们若不以恶意影射、不仁暗示，而给我朴实的指教和坚实的论据，自具明证，我便乐于认错，自认为有过：请指教我，我便闭口不言；因为我常以喜悦和惊奇发觉，正直的言语力量何其大。但你们所采的方法永不能得着归化者：*你们的责备究竟责备什么呢？*你们的假设是错的，你们的猜疑是无根据的，你们的手法是软弱的，应用起来又是乖戾不仁的。」请注意：1. 公平的论证有发号施令之能，人若不被它折服便是奇事；但谩骂和恶语则无能而愚拙，人因之被激怒被硬化，并不为奇。2. 凡诚实人无可置疑的标记，便是真心愿意自己的错误被纠正，愿意被指教自己在何事上错了；他必承认，凡向他显明为正的话——虽与他从前的意见相左——既是有力，又是可悦。
三、他虽确有过失，他们也不当如此苛待他（伯 6:26-27）：你们竟想责备绝望人所发的言语——这字意味着「以许多技巧设计」——如同风吗？要责备我在此绝望境中所发的几句激情之言，仿佛它们是显出不敬虔和无神论的确据吗？稍加厚道与慈善便可原谅它们，并可给予较好的解释。难道人属灵的光景，可借着他因突来的患难所逼出的几句急话来判断吗？在这种情形下挑剔，是公平、是恩慈、是公义吗？你们自己愿受这样的对待吗？他们苛待他，有两件事使其更糟：1. 他们趁他软弱、处于无助之境：你们向孤儿拈阄——这是一句谚语，指最野蛮、最不人道之事。「孤儿不能自卫，不能脱逃侮辱，这便壮了那些卑鄙败坏之灵的胆，去凌辱他们、践踏他们；你们对我便是如此。」约伯既是无儿之父，便觉得自己暴露于伤害，如同无父之儿一样（诗 127:5），也大有理由向那些因此向他夸胜的人发怒。凡压倒、欺负那些因任何缘故可视为孤儿之人的，当知道他们如此行不仅抛弃了人的怜悯，更是与神的怜悯相争——神是、也必作无父者的父、无助者的帮助。2. 他们假借恩慈之名：你们为朋友掘坑——你们不仅对我这为友者不仁，更以友谊之名欺哄我。他们来探望陪伴他之时，他以为自己可向他们畅所欲言，他的抱怨越苦，他们便必越勉力安慰他。这使他比平时更加放胆。大卫虽在恶人面前按下怒气，若周围只有朋友，便可能会发泄（诗 39:1）。但他们对他关切之声明使他运用的这种言论自由，已把他暴露在他们的论断之下，所以他们可说是为他掘坑。所以当我们心里火热之时，我们所看为恶意的，本是无意中作成的，我们却易于视之如故意的。
四、他虽说过几句激情之言，大体上仍是对的；他那非常的苦难并不能证明他是假冒为善或恶人。他的义他紧持不放，不肯撒手。为证实之，他在此申诉：1. 诉于他们所见（伯 6:28）：现在请你们看看我——你们在我身上看见什么显出我是疯人或恶人？不，看我的脸，你们可从其中看出忍耐顺服之灵的记号，虽有这一切。让我面上的表情为我作见证：我虽咒诅自己的日子，并未咒诅我的神。或更当译作：「看看我的溃疡和毒疮，借它们便显明我并未说谎」——那就是说，并非无故抱怨。让你自己的眼说服你，我的境况甚惨，我并未因把情形说得比实际更糟而与神相争。2. 诉于他们所闻（伯 6:30）：你们听见我所说的话：我的舌头岂有不义吗？——你们所指控我的那种不义？我曾亵渎神或弃绝他吗？我现今的论证不正吗？你们借我所说的话，岂不看出我能辨别奸恶？我能发现你们的谬见和错误；我自己若在错误中，我也能察觉。无论你们对我作何想法，我知道我所说的是什么。3. 诉于他们自己的第二和清醒之念（伯 6:29）：请回转——不带偏见和偏私地重新思量这事，不要让结局成为不义，不要成为不公的判决；你们便要发觉这事上有我的公义——那就是说，这事上我是对的；我虽未能如所当那样保持脾气，却保持了我的纯正；我并未说、并未行、并未受什么能证明我非诚实人之事。公正的案情所求，无过于公正的听审，必要时并要求重审。
英文原文
Job's Reply to Eliphaz (1520 BC)
¹ But Job answered and said,
² Oh that my grief were thoroughly weighed, and my calamity laid in the balances together!
³ For now it would be heavier than the sand of the sea: therefore my words are swallowed up.
⁴ For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me.
⁵ Doth the wild ass bray when he hath grass? or loweth the ox over his fodder?
⁶ Can that which is unsavoury be eaten without salt? or is there any taste in the white of an egg?
⁷ The things that my soul refused to touch are as my sorrowful meat.
Eliphaz, in the beginning of his discourse, had been very sharp upon Job, and yet it does not appear that Job gave him any interruption, but heard him patiently till he had said all he had to say. Those that would make an impartial judgment of a discourse must hear it out, and take it entire. But, when he had concluded, he makes his reply, in which he speaks very feelingly.
I. He represents his calamity, in general, as much heavier than either he had expressed it or they had apprehended it, Job 6:2,3. He could not fully describe it; they would not fully apprehend it, or at least would not own that they did; and therefore he would gladly appeal to a third person, who had just weights and just balances with which to weigh his grief and calamity, and would do it with an impartial hand. He wished that they would set his grief and all the expressions of it in one scale, his calamity and all the particulars of it in the other, and (though he would not altogether justify himself in his grief) they would find (as he says, Job 23:2) that his stroke was heavier than his groaning; for, whatever his grief was, his calamity was heavier than the sand of the sea: it was complicated, it was aggravated, every grievance weighty, and all together numerous as the sand. "Therefore (says he) my words are swallowed up;" that is, "Therefore you must excuse both the brokenness and the bitterness of my expressions. Do not think it strange if my speech be not so fine and polite as that of an eloquent orator, or so grave and regular as that of a morose philosopher: no, in these circumstances I can pretend neither to the one nor to the other; my words are, as I am, quite swallowed up." Now, 1. He hereby complains of it as his unhappiness that his friends undertook to administer spiritual physic to him before they thoroughly understood his case and knew the worst of it. It is seldom that those who are at ease themselves rightly weigh the afflictions of the afflicted. Every one feels most from his own burden; few feel from other people's. 2. He excuses the passionate expressions he had used when he cursed his day. Though he could not himself justify all he had said, yet he thought his friends should not thus violently condemn it, for really the case was extraordinary, and that might be connived at in such a man of sorrows as he now was which in any common grief would by no means be allowed. 3. He bespeaks the charitable and compassionate sympathy of his friends with him, and hopes, by representing the greatness of his calamity, to bring them to a better temper towards him. To those that are pained it is some ease to be pitied.
II. He complains of the trouble and terror of mind he was in as the sorest part of his calamity, Job 6:4. Herein he was a type of Christ, who, in his sufferings, complained most of the sufferings of his soul. Now is my soul troubled, Joh 12:27. My soul is exceedingly sorrowful, Mt 26:38. My God, my God, why hast thou forsaken me? Mt 27:46. Poor Job sadly complains here, 1. Of what he felt The arrows of the Almighty are within me. It was not so much the troubles themselves he was under that put him into this confusion, his poverty, disgrace, and bodily pain; but that which cut him to the heart and put him into this agitation, was to think that the God he loved and served had brought all this upon him and laid him under these marks of his displeasure. Note, Trouble of mind is the sorest trouble. A wounded spirit who can bear! Whatever burden of affliction, in body or estate, God is pleased to lay upon us, we may well afford to submit to it as long as he continues to the use of our reason and the peace of our consciences; but, if in either of these we be disturbed, our case is sad indeed and very pitiable. The way to prevent God's fiery darts of trouble is with the shield of faith to quench Satan's fiery darts of temptation. Observe, He calls them the arrows of the Almighty; for it is an instance of the power of God above that of any man that he can with his arrows reach the soul. He that made the soul can make his sword to approach to it. The poison or heat of these arrows is said to drink up his spirit, because it disturbed his reason, shook his resolution, exhausted his vigour, and threatened his life; and therefore his passionate expressions, though they could not be justified, might be excused. 2. Of what he feared. He saw himself charged by the terrors of God, as by an army set in battle-array, and surrounded by them. God, by his terrors, fought against him. As he had no comfort when he retired inward into his own bosom, so he had none when he looked upward towards Heaven. He that used to be encouraged with the consolations of God not only wanted those, but was amazed with the terrors of God.
III. He reflects upon his friends for their severe censures of his complaints and their unskilful management of his case. 1. Their reproofs were causeless. He complained, it is true, now that he was in this affliction, but he never used to complain, as those do who are of a fretful unquiet spirit, when he was in prosperity: he did not bray when he had grass, nor low over his fodder, Job 6:5. But, now that he was utterly deprived of all his comforts, he must be a stock or a stone, and not have the sense of an ox or a wild ass, if he did not give some vent to his grief. He was forced to eat unsavoury meats, and was so poor that he had not a grain of salt wherewith to season them, nor to give a little taste to the white of an egg, which was now the choicest dish he had at his table, Job 6:6. Even that food which once he would have scorned to touch he was now glad of, and it was his sorrowful meat, Job 6:7. Note, It is wisdom not to use ourselves or our children to be nice and dainty about meat and drink, because we know not how we or they may be reduced, nor how that which we now disdain may be made acceptable by necessity. 2. Their comforts were sapless and insipid; so some understand Job 6:6,7. He complains he had nothing now offered to him for his relief that was proper for him, no cordial, nothing to revive and cheer his spirits; what they had afforded was in itself as tasteless as the white of an egg, and, when applied to him, as loathsome and burdensome as the most sorrowful meat. I am sorry he should say thus of what Eliphaz had excellently well said, Job 5:8-13, etc. But peevish spirits are too apt thus to abuse their comforters.
⁸ Oh that I might have my request; and that God would grant me the thing that I long for!
⁹ Even that it would please God to destroy me; that he would let loose his hand, and cut me off!
¹⁰ Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One.
¹¹ What is my strength, that I should hope? and what is mine end, that I should prolong my life?
¹² Is my strength the strength of stones? or is my flesh of brass?
¹³ Is not my help in me? and is wisdom driven quite from me?
Ungoverned passion often grows more violent when it meets with some rebuke and check. The troubled sea rages most when it dashes against a rock. Job had been courting death, as that which would be the happy period of his miseries, Job 3:1-26. For this Eliphaz had gravely reproved him, but he, instead of unsaying what he had said, says it here again with more vehemence than before; and it is as ill said as almost any thing we meet with in all his discourses, and is recorded for our admonition, not our imitation.
I. He is still most passionately desirous to die, as if it were not possible that he should ever see good days again in this world, or that, by the exercise of grace and devotion, he might make even these days of affliction good days. He could see no end of his trouble but death, and had not patience to wait the time appointed for that. He has a request to make; there is a thing he longs for (Job 6:8); and what is that? One would think it should be, "That it would please God to deliver me, and restore me to my prosperity again;" no, That it would please God to destroy me, Job 6:9. "As once he let loose his hand to make me poor, and then to make me sick, let him loose it once more to put an end to my life. Let him give the fatal stroke; it shall be to me the coup de grace—the stroke of favour," as, in France, they call the last blow which dispatches those that are broken on the wheel. There was a time when destruction from the Almighty was a terror to Job (Job 31:23), yet now he courts the destruction of the flesh, but in hopes that the spirit should be saved in the day of the Lord Jesus. Observe, Though Job was extremely desirous of death, and very angry at its delays, yet he did not offer to destroy himself, nor to take away his own life, only he begged that it would please God to destroy him. Seneca's morals, which recommend self-murder as the lawful redress of insupportable grievances, were not then known, nor will ever be entertained by any that have the least regard to the law of God and nature. How uneasy soever the soul's confinement in the body may be, it must by no means break prison, but wait for a fair discharge.
II. He puts this desire into a prayer, that God would grant him this request, that it would please God to do this for him. It was his sin so passionately to desire the hastening of his own death, and offering up that desire to God made it no better; nay, what looked ill in his wish looked worse in his prayer, for we ought not to ask any thing of God but what we can ask in faith, and we cannot ask any thing in faith but what is agreeable to the will of God. Passionate prayers are the worst of passionate expressions, for we should lift up pure hands without wrath.
III. He promises himself effectual relief, and the redress of all his grievances, by the stroke of death (Job 6:10): "Then should I yet have comfort, which now I have not, nor ever expect till then." See, 1. The vanity of human life; so uncertain a good is it that it often proves men's greatest burden and nothing is so desirable as to get clear of it. Let grace make us willing to part with it whenever God calls; for it may so happen that even sense may make us desirous to part with it before he calls. 2. The hope which the righteous have in their death. If Job had not had a good conscience, he could not have spoken with this assurance of comfort on the other side death, which turns the tables between the rich man and Lazarus. Now he is comforted, and thou art tormented.
IV. He challenges death to do its worst. If he could not die without the dreadful prefaces of bitter pains and agonies, and strong convulsions, if he must be racked before he be executed, yet, in prospect of dying at last, he would make nothing of dying pangs: "I would harden myself in sorrow, would open my breast to receive death's darts, and not shrink from them. Let him not spare; I desire no mitigation of that pain which will put a happy period to all my pains. Rather than not die, let me die so as to feel myself die." These are passionate words, which might better have been spared. We should soften ourselves in sorrow, that we may receive the good impressions of it, and by the sadness of the countenance our hearts, being made tender, may be made better; but, if we harden ourselves, we provoke God to proceed in his controversy; for when he judgeth he will overcome. It is great presumption to dare the Almighty, and to say, Let him not spare; for are we stronger than he? 1Co 10:22. We are much indebted to sparing mercy; it is bad indeed with us when we are weary of that. Let us rather say with David, O spare me a little.
V. He grounds his comfort upon the testimony of his conscience for him that he had been faithful and firm to his profession of religion, and in some degree useful and serviceable to the glory of God in his generation: I have not concealed the words of the Holy One. Observe, 1. Job had the words of the Holy One committed to him. The people of God were at that time blessed with divine revelation. 2. It was his comfort that he had not concealed them, had not received the grace of God therein in vain. (1.) He had not kept them from himself, but had given them full scope to operate upon him, and in every thing to guide and govern him. He had not stifled his convictions, imprisoned the truth in unrighteousness, nor done any thing to hinder the digestion of this spiritual food and the operation of this spiritual physic. Let us never conceal God's word from ourselves, but always receive it in the light of it. (2.) He had not kept them to himself, but had been ready, on all occasions, to communicate his knowledge for the good of others, was never ashamed nor afraid to own the word of God to be his rule, nor remiss in his endeavours to bring others into an acquaintance with it. Note Those, and those only, may promise themselves comfort in death who are good, and do good, while they live.
VI. He justifies himself, in this extreme desire of death, from the deplorable condition he was now in, Job 6:11,12. Eliphaz, in the close of his discourse, had put him in hopes that he should yet see a good issue of his troubles; but poor Job puts these cordials away from him, refuses to be comforted, abandons himself to despair, and very ingeniously, yet perversely, argues against the encouragements that were given him. Disconsolate spirits will reason strangely against themselves. In answer to the pleasing prospects Eliphaz had flattered him with, he here intimates, 1. That he had no reason to expect any such thing: "What is my strength, that I should hope? You see how I am weakened and brought low, how unable I am to grapple with my distempers, and therefore what reason have I to hope that I should out-live them, and see better days? Is my strength the strength of stones? Are my muscles brass and my sinews steel? No, they are not, and therefore I cannot hold out always in this pain and misery, but must needs sink under the load. Had I strength to grapple with my distemper, I might hope to look through it; but, alas! I have not. The weakening of my strength in the way will certainly be the shortening of my days," Ps 102:23. Note, All things considered, we have no reason to reckon upon the long continuance of life in this world. What is our strength? It is depending strength. We have no more strength than God gives us; for in him we live and move. It is decaying strength; we are daily spending the stock, and by degrees it will be exhausted. It is disproportionable to the encounters we may meet with; what is our strength to be depended upon, when two or three days' sickness will make us weak as water? Instead of expecting a long life, we have reason to wonder that we have lived hitherto and to feel that we are hastening off apace. 2. That he had no reason to desire any such thing: "What is my end, that I should desire to prolong my life? What comfort can I promise myself in life, comparable to the comfort I promise myself in death?" Note, Those who, through grace, are ready for another world, cannot see much to invite their stay in this world, or to make them fond of it. That, if it be God's will, we may do him more service and may get to be fitter and riper for heaven, is an end for which we may wish the prolonging of life, in subservience to our chief end; but, otherwise, what can we propose to ourselves in desiring to tarry here? The longer life is the more grievous will its burdens be (Ec 12:1), and the longer life is the less pleasant will be its delights, 2Sa 19:34,35. We have already seen the best of this world, but we are not sure that we have seen the worst of it.
VII. He obviates the suspicion of his being delirious (Job 6:13): Is not my help in me? that is, "Have I not the use of my reason, with which, I thank God, I can help myself, though you do not help me? Do you think wisdom is driven quite from me, and that I am gone distracted? No, I am not mad, most noble Eliphaz, but speak the words of truth and soberness." Note, Those who have grace in them, who have the evidence of it and have it in exercise, have wisdom in them, which will be their help in the worst of times. Sat lucis intus—They have light within.
¹⁴ To him that is afflicted pity should be showed from his friend; but he forsaketh the fear of the Almighty.
¹⁵ My brethren have dealt deceitfully as a brook, and as the stream of brooks they pass away;
¹⁶ Which are blackish by reason of the ice, and wherein the snow is hid:
¹⁷ What time they wax warm, they vanish: when it is hot, they are consumed out of their place.
¹⁸ The paths of their way are turned aside; they go to nothing, and perish.
¹⁹ The troops of Tema looked, the companies of Sheba waited for them.
²⁰ They were confounded because they had hoped; they came thither, and were ashamed.
²¹ For now ye are nothing; ye see my casting down, and are afraid.
Eliphaz had been very severe in his censures of Job; and his companions, though as yet they had said little, yet had intimated their concurrence with him. Their unkindness therein poor Job here complains of, as an aggravation of his calamity and a further excuse of his desire to die; for what satisfaction could he ever expect in this world when those that should have been his comforters thus proved his tormentors?
I. He shows what reason he had to expect kindness from them. His expectation was grounded upon the common principles of humanity (Job 6:14): "To him that is afflicted, and that is wasting and melting under his affliction, pity should be shown from his friend; and he that does not show that pity forsakes the fear of the Almighty." Note, 1. Compassion is a debt owing to those that are in affliction. The least which those that are at ease can do for those that are pained and in anguish is to pity them,—to manifest the sincerity of a tender concern for them, and to sympathize with them,—to take cognizance of their case, enquire into their grievances, hear their complaints, and mingle their tears with theirs,—to comfort them, and to do all they can to help and relieve them: this well becomes the members of the same body, who should feel for the grievances of their fellow-members, not knowing how soon the same may be their own. 2. Inhumanity is impiety and irreligion. He that withholds compassion from his friend forsakes the fear of the Almighty. So the Chaldee. How dwells the love of God in that man? 1Jo 3:17. Surely those have no fear of the rod of God upon themselves who have no compassion for those that feel the smart of it. See Jam 1:27. 3. Troubles are the trials of friendship. When a man is afflicted he will see who are his friends indeed and who are but pretenders; for a brother is born for adversity, Pr 17:17,18:24.
II. He shows how wretchedly he was disappointed in his expectations from them (Job 6:15): "My brethren, who should have helped me, have dealt deceitfully as a brook." They came by appointment, with a great deal of ceremony, to mourn with him and to comfort him (Job 2:11); and some extraordinary things were expected from such wise, learned, knowing men, and Job's particular friends. None questioned but that the drift of their discourses would be to comfort Job with the remembrance of his former piety, the assurance of God's favour to him, and the prospect of a glorious issue; but, instead of this, they most barbarously fall upon him with their reproaches and censures, condemn him as a hypocrite, insult over his calamities, and pour vinegar, instead of oil, into his wounds, and thus they deal deceitfully with him. Note, It is fraud and deceit not only to violate our engagements to our friends, but to frustrate their just expectations from us, especially the expectations we have raised. Note, further, It is our wisdom to cease from man. We cannot expect too little from the creature nor too much from the Creator. It is no new thing even for brethren to deal deceitfully (Jer 9:4,5, Mic 7:5); let us therefore put our confidence in the rock of ages, not in broken reeds-in the fountain of life, not in broken cisterns. God will out-do our hopes as much as men come short of them. This disappointment which Job met with he here illustrates by the failing of brooks in summer.
1. The similitude is very elegant, Job 6:15-20. (1.) Their pretensions are fitly compared to the great show which the brooks make when they are swollen with the waters of a land flood, by the melting of the ice and snow, which make them blackish or muddy, Job 6:16. (2.) His expectations from them, which their coming so solemnly to comfort him had raised, he compares to the expectation which the weary thirsty travellers have of finding water in the summer where they have often seen it in great abundance in the winter, Job 6:19. The troops of Tema and Sheba, the caravans of the merchants of those countries, whose road lay through the deserts of Arabia, looked and waited for supply of water from those brooks. "Hard by here," says one, "A little further," says another, "when I last travelled this way, there was water enough; we shall have that to refresh us." Where we have met with relief or comfort we are apt to expect it again; and yet it does not follow; for, (3.) The disappointment of his expectation is here compared to the confusion which seizes the poor travellers when they find heaps of sand where they expected floods of water. In the winter, when they were not thirsty, there was water enough. Every one will applaud and admire those that are full and in prosperity. But in the heat of summer, when they needed water, then it failed them; it was consumed (Job 6:17); it was turned aside, Job 6:18. When those who are rich and high are sunk and impoverished, and stand in need of comfort, then those who before gathered about them stand aloof from them, those who before commended them are forward to run them down. Thus those who raise their expectations high from the creature will find it fail them when it should help them; whereas those who make God their confidence have help in the time of need, Heb 4:16. Those who make gold their hope will sooner or later be ashamed of it, and of their confidence in it (Eze 7:19); and the greater their confidence was the greater their shame will be: They were confounded because they had hoped, Job 6:20. We prepare confusion for ourselves by our vain hopes: the reeds break under us because we lean upon them. If we build a house upon the sand, we shall certainly be confounded, for it will fall in the storm, and we must thank ourselves for being such fools as to expect it would stand. We are not deceived unless we deceive ourselves.
2. The application is very close (Job 6:21): For now you are nothing. They seemed to be somewhat, but in conference they added nothing to him. Allude to Ga 2:6. He was never the wiser, never the better, for the visit they made him. Note, Whatever complacency we may take, or whatever confidence we may put, in creatures, how great soever they may seem and how dear soever they may be to us, one time or other we shall say of them, Now you are nothing. When Job was in prosperity his friends were something to him, he took complacency in them and their society; but "Now you are nothing, now I can find no comfort but in God." It were well for us if we had always such convictions of the vanity of the creature, and its insufficiency to make us happy, as we have sometimes had, or shall have on a sick-bed, a death-bed, or in trouble of conscience: "Now you are nothing. You are not what you have been, what you should be, what you pretend to be, what I thought you would have been; for you see my casting down and are afraid. When you saw me in my elevation you caressed me; but now that you see me in my dejection you are shy of me, are afraid of showing yourselves kind, lest I should thereby be emboldened to beg something of you, or to borrow" (compare Job 6:22); "you are afraid lest, if you own me, you should be obliged to keep me." Perhaps they were afraid of catching his distemper or of coming within smell of the noisomeness of it. It is not good, either out of pride or niceness, for love of our purses or of our bodies, to be shy of those who are in distress and afraid of coming near them. Their case may soon be our own.
²² Did I say, Bring unto me? or, Give a reward for me of your substance?
²³ Or, Deliver me from the enemy's hand? or, Redeem me from the hand of the mighty?
²⁴ Teach me, and I will hold my tongue: and cause me to understand wherein I have erred.
²⁵ How forcible are right words! but what doth your arguing reprove?
²⁶ Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind?
²⁷ Yea, ye overwhelm the fatherless, and ye dig a pit for your friend.
²⁸ Now therefore be content, look upon me; for it is evident unto you if I lie.
²⁹ Return, I pray you, let it not be iniquity; yea, return again, my righteousness is in it.
³⁰ Is there iniquity in my tongue? cannot my taste discern perverse things?
Poor Job goes on here to upbraid his friends with their unkindness and the hard usage they gave him. He here appeals to themselves concerning several things which tended both to justify him and to condemn them. If they would but think impartially, and speak as they thought, they could not but own,
I. That, though he was necessitous, yet he was not craving, nor burdensome to his friends. Those that are so, whose troubles serve them to beg by, are commonly less pitied than the silent poor. Job would be glad to see his friends, but he did not say, Bring unto me (Job 6:22), or, Deliver me, Job 6:23. He did not desire to put them to any expense, did not urge his friends either, 1. To make a collection for him, to set him up again in the world. Though he could plead that his losses came upon him by the hand of God and not by any fault or folly of his own,—that he was utterly ruined and impoverished,—that he had lived in good condition, and that when he had wherewithal he was charitable and ready to help those that were in distress,—that his friends were rich, and able to help him, yet he did not say, Give me of your substance. Note, A good man, when troubled himself, is afraid of being troublesome to his friends. Or, 2. To raise the country for him, to help him to recover his cattle out of the hands of the Sabeans and Chaldeans, or to make reprisals upon them: "Did I send for you to deliver me out of the hand of the mighty? No, I never expected you should either expose yourselves to any danger or put yourselves to any charge upon my account. I will rather sit down content under my affliction, and make the best of it, than sponge upon my friends." St. Paul worked with his hands, that he might not be burdensome to any. Job's not asking their help did not excuse them from offering it when he needed it and it was in the power of their hands to give it; but it much aggravated their unkindness when he desired no more from them than a good look, and a good word, and yet could not obtain them. It often happens that from man, even when we expect little, we have less, but from God, even when we expect much, we have more, Eph 3:20.
II. That, though he differed in opinion from them, yet he was not obstinate, but ready to yield to conviction, and to strike sail to truth as soon as ever it was made to appear to him that he was in an error (Job 6:24,25): "If, instead of invidious reflections and uncharitable insinuations, you will give me plain instructions and solid arguments, which shall carry their own evidence along with them, I am ready to acknowledge my error and own myself in a fault: Teach me, and I will hold my tongue; for I have often found, with pleasure and wonder, how forcible right words are. But the method you take will never make proselytes: What doth your arguing reprove? Your hypothesis is false, your surmises are groundless, your management is weak, and your application peevish and uncharitable." Note, 1. Fair reasoning has a commanding power, and it is a wonder if men are not conquered by it; but railing and foul language are impotent and foolish, and it is no wonder if men are exasperated and hardened by them. 2. It is the undoubted character of every honest man that he is truly desirous to have his mistakes rectified, and to be made to understand wherein he has erred; and he will acknowledge that right words, when they appear to him to be so, though contrary to his former sentiments, are both forcible and acceptable.
III. That, though he had been indeed in a fault, yet they ought not to have given him such hard usage (Job 6:26,27): "Do you imagine, or contrive with a great deal of art" (for so the word signifies), "to reprove words, some passionate expressions of mine in this desperate condition, as if they were certain indications of reigning impiety and atheism? A little candour and charity would have served to excuse them, and to put a better construction upon them. Shall a man's spiritual state be judged of by some rash and hasty words, which a surprising trouble extorts from him? Is it fair, is it kind, is it just, to criticize in such a case? Would you yourselves be served thus?" Two things aggravated their unkind treatment of him:—1. That they took advantage of his weakness and the helpless condition he was in: You overwhelm the fatherless, a proverbial expression, denoting that which is most barbarous and inhuman. "The fatherless cannot secure themselves from insults, which emboldens men of base and sordid spirits to insult them and trample upon them; and you do so by me." Job, being a childless father, thought himself as much exposed to injury as a fatherless child (Ps 127:5) and had reason to be offended with those who therefore triumphed over him. Let those who overwhelm and overpower such as upon any account may be looked upon as fatherless know that therein they not only put off the compassions of man, but fight against the compassions of God, who is, and will be, a Father of the fatherless and a helper of the helpless. 2. That they made a pretence of kindness: "You dig a pit for your friend; not only you are unkind to me, who am your friend, but, under colour of friendship, you ensnare me." When they came to see and sit with him he thought he might speak his mind freely to them, and that the more bitter his complaints to them were the more they would endeavour to comfort him. This made him take a greater liberty than otherwise he would have done. David, though he smothered his resentments when the wicked were before him, would probably have given vent to them if none had been by but friends, Ps 39:1. But this freedom of speech, which their professions of concern for him made him use, had exposed him to their censures, and so they might be said to dig a pit for him. Thus, when our hearts are hot within us, what is ill done we are apt to misrepresent as if done designedly.
IV. That, though he had let fall some passionate expressions, yet in the main he was in the right, and that his afflictions, though very extraordinary, did not prove him to be a hypocrite or a wicked man. His righteousness he holds fast, and will not let it go. For the evincing of it he here appeals, 1. To what they saw in him (Job 6:28): "Be content, and look upon me; what do you see in me that bespeaks me either a madman or a wicked man? Nay, look in my face, and you may discern there the indications of a patient and submissive spirit, for all this. Let the show of my countenance witness for me that, though I have cursed my day, I do not curse my God." Or rather, "Look upon my ulcers and sore boils, and by them it will be evident to you that I do not lie," that is, "that I do not complain without cause. Let your own eyes convince you that my condition is very sad, and that I do not quarrel with God by making it worse than it is." 2. To what they heard from him, Job 6:30. "You hear what I have to say: Is there iniquity in my tongue? that iniquity that you charge me with? Have I blasphemed God or renounced him? Are not my present arguings right? Do not you perceive, by what I say, that I can discern perverse things? I can discover your fallacies and mistakes, and, if I were myself in an error, I could perceive it. Whatever you think of me, I know what I say." 3. To their own second and sober thoughts (Job 6:29): "Return, I pray you, consider the thing over again without prejudice and partiality, and let not the result be iniquity, let it not be an unrighteous sentence; and you will find my righteousness is in it," that is, "I am in the right in this matter; and, though I cannot keep my temper as I should, I keep my integrity, and have not said, nor done, nor suffered, any thing which will prove me other than an honest man." A just cause desires nothing more than a just hearing, and if need be a re-hearing.
以利法以一种笃定的语气结束了他的发言；他深信自己所说的话既清楚又切中要害，以至无人能提出任何异议作为回应。然而，"先诉情的似乎有理，但邻舍来到，就察出他来"（参箴18:17）。约伯并未被他的话所说服，仍然在抱怨之事上为自己辩白，并指斥以利法论证的薄弱。I. 他表明自己如此抱怨所受的苦难，确有正当理由，且任何公正的判断者都会如此认为（伯6:2-7）。II. 他继续热切地祈愿自己能迅速被死亡的击打所剪除，从而得以从一切苦楚中解脱（伯6:8-13）。III. 他责备朋友们对他缺乏爱心的论断，以及冷漠无情的对待（伯6:14-30）。必须承认，约伯在这番话中确有许多合理的成分，却也夹杂着激愤与人性的软弱。在这场争辩中——正如在大多数争辩中一样——双方都各有过失。