서론
無標題
繁體中文
英文原文
Poor Job's wound's were yet bleeding, his sore still runs and ceases not, but none of his friends bring him any oil, any balm; Zophar, the third, pours into them as much vinegar as the two former had done. I. He exhibits a very high charge against Job, as proud and false in justifying himself, Job 11:1-4. II. He appeals to God for his conviction, and begs that God would take him to task (Job 11:5) and that Job might be made sensible, 1. Of God's unerring wisdom and his inviolable justice, Job 11:6. 2. Of his unsearchable perfections, Job 11:7-9. 3. Of his incontestable sovereignty and uncontrollable power, Job 11:10. 4. Of the cognizance he takes of the children of men, Job 11:11,12. III. He assures him that, upon his repentance and reformation (Job 11:13,14), God would restore him to his former prosperity and safety (Job 11:15-19); but that, if he were wicked it was in vain to expect it, Job 11:20.
1-20
The Address of Zophar (1520 BC)
繁體中文
瑣法的宣講（主前1520年）
¹ 拿瑪人瑣法回答說：
² 這許多的言語豈不該回答嗎？多嘴多舌的人豈可稱為義嗎？
³ 你誑言要使人不作聲嗎？你戲笑的時候，難道沒有人叫你羞愧嗎？
⁴ 你說：我的道理純全，我在你眼中卻是潔淨。
⁵ 惟願神說話，願他開口攻擊你，
⁶ 將智慧的奧秘指示你；因為各樣的智慧有雙倍的果效。所以當知道神追討你，比你罪孽該得的還少。
看到連智慧良善的人有時也在辯論的激烈中被捫入如此失控的情感，實在令人惋惜；瑣法在此便是一例。以利法以十分謙和的序言開始（伯4:2）。比勒達對約伯稍嫌粗魯（伯8:2）。但瑣法卻毫不留情地撲向他，對他說了非常難聽的話：*多嘴多舌的人豈可稱為義嗎？你誑言要使人不作聲嗎？*這是安慰約伯的方式嗎？不，也不是說服他的方式。這是一個為神和他的公義辯護之人所當有的態度嗎？*天上之胸豈容如此盛怒？*捫入爭辯的人會發現，要克制自己的脾氣何等困難。他們所有的智慧、謹慎和決心，要防止迸發出我們在此看到瑣法所犯的那些失當言行，都是不夠的。
I. 他把約伯描繪成與他真實情況不同的形象（伯11:2-3）。他要人認為約伯言辭空泛、不著邊際，是一個喜歡聽自己說話的人；他指控他說謊，稱他為戲笑的人；這一切都是為了使懲罰他看起來像是正義之舉。那些想要與弟兄翻臉、對弟兄窮追猛打的人，覺得有必要以最壞的顏色來描繪他們及其作為，不論對錯，都要使他們令人厭惡。我們已經閱讀和思想了前幾章中約伯的言論，發現其中充滿了良好的見識，非常切題；他的原則正確，論證有力，許多表達很有分量、很值得注意，其中有些激烈和衝動的成分，只要稍有坦誠和愛心就會原諒和忽略；然而瑣法在此卻懷著偏見詆毀他：1. 把他描繪成一個從不思考自己所說的話、只說脫口而出的話、僅僅以多言多語製造聲響的人，指望藉此打贏官司、壓倒責備他的人：*這許多的言語豈不該回答嗎？*說實在的，有時候回答不回答關係不大；沉默也許是對空泛之言最好的反駁，能給予最大的輕蔑。*不要照愚昧人的愚妄話回答他。*但若要回答，就讓理性和恩典來回答，而非驕傲和情感。多嘴多舌的人（旁註：嘴唇的人，即全是舌頭的人，除了聲音甚麼也不是）豈可稱為義嗎？難道他的多言可以被算為義——若不責備，豈不是默認他為義嗎？不，因為言語多寡，就必有罪過。難道他可以藉此稱義嗎？許多話能當作有效的辯護嗎？他能以華麗的辭藻取勝嗎？不，他在神面前或明智人面前都不會因多說而被悅納（太6:7）。2. 把他描繪成一個對自己所說的話毫無良心的人——說謊者，指望以謊言的厚顏無恥來使對手沉默（你誑言要使人不作聲嗎？）——一個戲弄者，嘲弄全人類，知道如何給任何事物塗上虛假的顏色，不以欺騙每一個與他交談的人為恥：*你戲笑的時候，難道沒有人叫你羞愧嗎？*難道現在不是該說話的時候，好抵擋這樣猛烈的潮流嗎？約伯並沒有瘋，他說的是真實清醒的話，卻被如此歪曲。以利法和比勒達已經回答了他，盡力使他羞愧；因此瑣法如此猛烈地攻擊一個已經被如此折騰的人，並不算大方。這裡是三個人對一個。
II. 他指控約伯說了他沒有說過的話（伯11:4）：*你說：我的道理純全。*就算他這樣說了又怎樣？事實上約伯在信仰上是純正的，在判斷上是正統的，對神的論說比他的朋友們更好。即使他表達得不夠謹慎，也不能因此推論他的教訓是錯誤的。但瑣法指控他說：*我在你眼中卻是潔淨。*約伯並沒有這樣說過。他確實說過：你知道我不是邪惡的（伯10:7）；但他也說過：*我犯了罪，*從不假裝自己毫無瑕疵。他確實辯稱自己不是他們所指控的假冒為善者；但由此推論他不肯承認自己是罪人，卻是不公平的影射。我們應當對弟兄的言語和行動作最好的解釋；但辯論者往往受試探作出最壞的解釋。
III. 他訴諸神，願神出面反對約伯。他對約伯的錯誤如此確信不疑，以至於非要神立即出面來使他沉默和定罪不可。我們常常過於自信地急於將神拉入我們的爭端中，斷定只要神一開口，就會站在我們這邊為我們說話，正如瑣法在此所做的：惟願神說話！因為他必定會開口攻擊你；然而當神真正說話時，他卻是為約伯開口而反對他的三個朋友。我們確實應當將一切爭論交由神的判斷來裁決，我們確知他的判斷是按照真理；但那些最急於訴諸那判斷並預先判定對手有罪的人，並不總是站在對的一邊。瑣法對說服約伯本人已經絕望，因此願望神在兩件事上使他確信——這兩件事值得我們每個人好好思想，並在我們一切苦難中甘心承認：
1. 神旨意的測不透之深。瑣法不能自詡能揭示它，但他願望神親自向約伯顯明一些神聖智慧的奧秘，足以使他確信那些奧秘至少是表面所見的雙倍（伯11:6）。請注意：(1.) 神聖的智慧中有奧秘——國之秘辛。神的道路在海中。雲彩和黑暗在他四圍。他有我們無法測透、也不當窺探的國事理由。(2.) 我們對神的認識與我們所不能認知的相比，就算不得甚麼。隱秘的比顯明的多出不止一倍（弗3:9）。(3.) 通過敬拜讚美那些我們無法測透的神聖旨意的深奧，我們將極大地使自己在神管教的手下心安理得。(4.) 神對我們的邪惡所知道的比我們自己所知道的更多；有人如此理解。當神使大衛看見並感受到罪時，大衛說神在我隱密處使我得見智慧（詩51:6）。
2. 他作為的無可指摘之公義。「所以你當知道，無論你所受的管教多麼嚴厲，神追討你比你罪孽該得的還少，」或者（如有人所讀的）：「他*赦免了你一部分的罪孽，*沒有按你完全應得的報應對待你。」請注意：(1.) 當當盡的本分之債未償還時，追討刑罰之債就是公義的。(2.) 無論我們在此世受甚麼刑罰，我們必須承認那少於我們罪孽所應得的；因此，我們不當抱怨我們的苦難，反而要為我們不在地獄裡而感恩（哀3:39，詩103:10）。
⁷ 你考察就能測透神嗎？你豈能盡情測透全能者嗎？
⁸ 他的智慧高於天，你還能做甚麼？深於陰間，你還能知道甚麼？
⁹ 其量比地長，比海寬。
¹⁰ 他若經過，將人關在獄中，又招聚人，誰能阻擋他呢？
¹¹ 他本知道虛妄的人；人的罪惡，他雖不看為美，也必鑒察。
¹² 空虛的人卻無知識，人生在世如同野驢駒子。
瑣法在此說了關於神和他的偉大榮耀、關於人和他的空虛愚昧的許多美好之語：這兩相比較並加以深思，將對我們順服神護理的一切安排產生強大的影響。
I. 在此看見神是怎樣的神，當受敬拜。
1. 他是不可測度的存在，無限而廣大，他的本性和屬性是我們有限的理解力無法形成任何充分概念的，他的旨意和作為我們因此不能在極大的放肆中加以評判。我們對神的本性如此無知，卻要作他護理的審判官，這是不合宜的；當我們批評他護理的安排時，我們談論的是我們所不明白的事。我們不能測透神；那我們怎敢挑剔他呢？瑣法在此指出：(1.) 神的本性無限超越我們理解力的範圍：你能測透神嗎？能盡情測透全能者嗎？不能，你還能做甚麼？你還能知道甚麼？（伯11:7-8）。你這可憐、軟弱、目光短淺的受造物，你這地上的蟲，不過是昨日才有的？你縱然竭力追求他，竭力渴望並殷勤地要測透他，你敢嘗試這搜索嗎？你能指望在其中成功嗎？我們可以藉著考察尋見神（徒17:27），卻不能在他樂意隱藏的事上測透他；我們可以認識他，卻不能完全理解他；我們可以知道他存在，卻不能知道他是甚麼。眼睛可以看到海洋，卻不能看遍它。我們可以藉著謙卑、勤奮和信心的考察，對神有所認識，卻不能測透他到完全的地步；我們可以知道卻不能完全知道神是怎樣的，也不能從始至終測透他的作為（傳3:11）。請注意：神是不可測度的。他永恆的年歲不能數算，他廣大的空間不能測量；他智慧的深淵不能窮盡，他權能的疆界不能限定；他榮耀的光輝永遠不能描述，他恩典的寶藏不能計算。這是我們應當總以謙卑和謹慎談論神的好理由，永不向他發號施令或與他爭論，為他向我們啟示的自己而感恩，並渴望到我們將要看見他本體真像的地方（林前13:9-10）。(2.) 它無限超越整個受造界的範圍：其智慧高於天（如有人所譯），深於陰間——那大深淵——*比地長，比海寬，*海的許多部分直到今日尚未被發現，那時更是如此。要理解神的本性完全超出我們的範圍。這樣的知識奇妙，是我不能測的（詩139:6）。我們不能測透神的設計，不能找出他作為的理由。他的判斷如同深淵。保羅將如此不可測量的尺度歸於神的愛，正如瑣法在此將之歸於神的智慧，卻仍勸勉我們去認識它（弗3:18-19）：使你們能以和眾聖徒一同明白基督的愛是何等長闊高深。
2. 神是至高的主（伯11:10）：他若經過（旁註：他若改變，因為死就是改變；他若在列國、在家族中、在我們事務的態勢中作出改變）——將人關在獄中，或在苦難的網羅中（詩66:11）——他若像獵人捕捉獵物那樣抓住任何受造物（巴拉迦主教如此解釋），誰能強迫他歸還？或他若招聚，如招聚稗子預備火燒，或他若將人的氣息收回（伯34:14），*誰能阻擋他呢？*誰能攔截判決或阻止執行？誰能控制他的權能或質問他的智慧和公義？他若從無中造出萬有的那一位認為適宜將萬有歸於無有，或回到最初的混沌——他若起初將光與暗、旱地與海分開的那一位喜悅將它們再聚攏——他若創造的那位要廢去所造的，誰能使他轉意呢？——改變他的心意或阻止他的手，妨礙或質疑他的作為？
3. 神是世人的嚴格而公正的鑒察者（伯11:11）：*他知道虛妄的人。*我們對他所知甚少，他對我們卻瞭如指掌：*他也看見罪惡，不是為了認可（哈1:13），而是為了追討。(1.) 他鑒察虛妄的人。人人都是如此（人處最佳狀態時，全是虛空），他在對待他們時也將這一點考慮在內。他知道虛妄的人有甚麼計畫和盼望，能挫敗和擊潰它們，知道他們愚妄幻想的運作；他坐在天上發笑。他知道人的虛妄（即他們的小罪；有人如此理解），他們虛妄的思想和虛妄的言語，以及在善事上的不堅定。(2.) 他鑒察惡人：他也看見明顯的罪惡，*即使行得再隱秘、再巧妙地掩飾和偽裝。惡人的一切惡行在那全知的神眼前都是赤露敞開的：*他雖不看為美，也必鑒察。*是的，他必定會，並將為此追討，雖然他暫時似乎保持沉默。
II. 在此看見人是怎樣的，當被謙卑下來（伯11:12）。神看這空虛的人是這樣的：他想要有智慧，想要被認為如此，雖然他生下來如同野驢的駒子，如此愚蠢無知，不可教化，不可馴服。請看人是怎樣的。1. 他是一個虛空的受造物——空的；原文如此。神造他時是豐滿的，但他自己掏空了自己，使自己貧乏，如今他是拉加——裡面一無所有的受造物。2. 他是一個愚昧的受造物，變得如同必死的畜類（詩49:20，73:22），一個白痴，生來像驢一樣——最愚蠢的動物——一頭驢駒子，尚未被帶到任何服事中。他若要有一天成為有用，那是歸功於基督的恩典——基督曾在得勝的日子騎著驢駒子為自己效勞。3. 他是一個任性而不可管束的受造物。驢駒子也許可以訓練得有用處，但野驢的駒子永遠不會被馴服，也不理會趕驢人的吆喝。見伯39:5-7。人自以為如同野驢駒子一樣自由自在，是自己命運的主人——那慣於曠野的野驢（耶2:24），急切地要滿足自己的食慾和情感。4. 然而他是一個驕傲而自負的受造物。他*想要有智慧，*想要被認為如此，以智慧的榮譽自居，卻不肯服從智慧的法則。他想要有智慧，即他追求被禁止的智慧，像他的始祖一樣，企圖擁有超過所記載的智慧，為了知識樹而失去了生命樹。如今，這樣的一個受造物配與神較力或要求神交帳嗎？我們若更好地認識神和我們自己，就會更好地知道當如何在神面前行事為人。
¹³ 你若將心安正，又向主舉手；
¹⁴ 你手裡若有罪孽，就當遠遠地除掉，也不容罪惡住在你的帳棚之中。
¹⁵ 那時，你必仰起臉來，毫無斑點；你也必堅固，無所懼怕。
¹⁶ 你必忘記你的苦楚，就是想起也如已經過去的水一樣。
¹⁷ 你在世的日子，要比正午更明；雖有黑暗，仍像早晨。
¹⁸ 你因有指望，就必穩妥；你必四圍巡查，坦然安息。
¹⁹ 你躺臥，無人驚嚇；必有許多人求你恩待。
²⁰ 惡人的眼目必要失明；他們無路可逃；他們的指望就是絕氣。
瑣法如同其餘兩位一樣，在此鼓勵約伯：只要他肯改變心境，就可指望好日子來到。
I. 他給他良好的忠告（伯11:13-14），正如以利法所做的（伯5:8）和比勒達所做的（伯8:5）。他要他悔改歸向神。請注意那歸回的步驟。1. 他必須向內觀看，使心意改變，使根源變好。他必須*將心安正；*歸正和改革的工作必須從那裡開始。那偏離了神的心必須被挽回——那被罪玷污、陷入紊亂的心必須被潔淨、恢復秩序——那動搖不定的心必須被安定和堅立（原文如此含義）。當心志堅定、完全決意將這當作一件正經事來做、且貫徹到底時，心就預備好了要尋求神。2. 他必須舉目仰望，*向主舉手，*即激勵自己抓住神，以懇切和恆切向他禱告，在禱告中較力，並帶著期望從他領受憐憫和恩典。向主伸手意味著將自己獻給他、與他立約（代下30:8）。約伯必須這樣做，而為了這樣做，他必須預備他的心。約伯已經禱告過，但瑣法要他以更好的方式禱告——不是作申訴者，而是作懇求者和謙卑的乞求者。3. 他必須修正自己行為中的不當之處，否則他的禱告將歸無效（伯11:14）：你手裡若有罪孽（即如果你仍在某項罪中行活），*就當遠遠地除掉，*帶著憎惡和聖潔的憤慨棄絕它，堅定決心不再歸回它，不再與它有任何瓜葛（結18:31，何14:9，賽30:22）。若罪中之財——任何以欺詐或壓迫得來的財物——在你手中，就當歸還（如撒該，路19:8），你要搖手不容它們停留（賽33:15）。罪的收益若不歸還，罪的罪責就不被除去。4. 他必須盡力改革他的家庭：*也不容罪惡住在你的帳棚之中；*不容你的房屋窩藏或庇護任何惡人、任何惡行、或任何以罪惡得來的財富。他懷疑約伯的大家族管理不善，那裡人多，惡人也就多，他家族的敗落就是其中罪惡的刑罰；因此，他若期望神回轉到他這裡來，就必須改革那裡的不當之處——雖然罪惡可能進入他的帳棚，卻不可容它住在那裡（詩101:3-8等）。
II. 他向他保證，若他聽從這忠告，就必得安慰（伯11:15-20等）。他若悔改歸正，毫無疑問將會安穩快樂，一切都將好轉。也許瑣法暗示：除非神在他的境況中迅速作出這樣的改變，他和他的朋友們就會更加確信他們的看法——認為約伯是假冒為善的人、在神面前虛偽。然而一個偉大的真理在此被傳達：公義的果效必是平安；公義的效驗必是平穩，直到永遠（賽32:17）。那些真誠歸向神的人可以期望：
1. 對神的聖潔信靠：那時你必仰起臉來，毫無斑點；你可以坦然來到施恩的寶座前，不再有伯9:34所表達的那種恐懼和驚惶。我們的心若不因假冒為善和不肯悔改而責備我們，我們在親近神和從他有所期望時就大有膽量（約壹3:21）。我們若在被膏者的面上被看見，我們那原先沮喪的臉可以仰起來——那原先被玷污的臉，因基督的血洗淨了，可以毫無斑點地仰起來。當我們從邪惡的良心中被灑淨時，就可以存著誠心和充足的信心來到神面前（來10:22）。有人將此理解為在人面前名聲的恢復（詩37:6）。我們若與神和好，就可以坦然地看朋友的臉。
2. 內心的聖潔安寧：你也必堅固，無所懼怕，不怕兇惡的信息，心堅定（詩112:7）。約伯如今滿了困惑（伯10:15），因為他把神看作仇敵並與他爭論；但瑣法向他保證，他若肯順服謙卑，他的心就會安寧，他就會從那些令他如此激動不安的對神的恐懼念頭中釋放出來。我們越少恐懼就越堅定，因此就越適合事奉，也越適合受苦。
3. 對過去苦難的欣慰回顧（伯11:16）：*你必忘記你的苦楚，*如同母親因孩子出生的喜樂而忘記生產的痛苦一樣；你必完全脫離它對你的影響，*你雖想起也如已經過去的水一樣，或如從器皿中倒出的水，不留任何餘味或痕跡（不像其他液體那樣）。你目前苦難的傷口必完全癒合，不僅沒有留下疤痕，也沒有留下疼痛。約伯曾試圖忘記他的抱怨（伯9:27），卻發現自己做不到；他的靈仍記得苦膽和茵陳；但瑣法在此指給他一條忘記的路——讓他藉著信心和禱告將他的憂傷和掛慮帶到神面前，交託給他，那時他就必忘記它們。罪壓在哪裡重，苦難就壓在哪裡輕。我們若好好記念自己的罪，與之相比就會忘記我們的苦難，更何況我們若得了蒙印證的赦免之恩和確定的平安。罪孽得赦免的人必不說：我病了，*卻要忘記他的病痛（賽33:24）。
4. 對未來平安的欣慰期望。這是瑣法在此想要使約伯喜悅的，以回應約伯許多絕望的話——約伯似乎認為他在這世上再想看見好日子是徒然的。「不，你可以的，」（瑣法說）「而且也能有安寧的夜晚。」他在此使約伯有盼望的一個蒙福改變：
(1.) 雖然此刻他的光被遮蔽，卻要再發出光來，比以往更加明亮（伯11:17）——即使他落日的光輝也要超過他正午的太陽，他的黃昏要如清晨一般清朗美好，無論在尊榮和喜樂上都是如此——他的光要從幽暗中發出（賽58:10），他太陽從其後面突破的那片厚雲將作為襯托其光輝的背景——即使在年老時也要發光，那些幽暗的日子對他將成為美好的日子。請注意：那些真正歸向神的人那時就開始發光；他們的路如同亮光，越照越明，他們日子的終局將是其完全，他們對這世界的黃昏將是他們對更好世界的清晨。
(2.) 雖然他此刻持續在恐懼戰兢中，卻要活在聖潔的安息和穩妥中，發現自己持續安全而安泰（伯11:18）：你因有指望，就必穩妥。請注意：那些藉著恩典在神裡面、在天國裡有美好盼望的人，必定安全，也有理由穩妥——無論他們在這世上經歷的時日多麼艱難。行事正直的人可以如此穩妥前行，因為雖然有患難和危險，卻有指望——一切都將至終好轉。盼望是靈魂的錨（來6:19）。*你必四圍巡查，*即「你必如同安營紮寨的軍隊一樣安全。」順服神治理的人必被置於他的保護之下，那時他們日夜都安全。[1.] 白日，當他們在外工作的時候：你必安然挖掘，你和你的僕人為你工作，不再被那些襲擊你耕地僕人的劫掠者所擾（伯1:14-15）。應許的昌盛不包括他可以無所事事地生活，而是他將有事業並跟從之，當他從事其事業時，必在神的保護之下。你必安然挖掘，不是安然搶劫，不是安然放縱。本分之路就是安全之路。[2.] 夜間，當他們在家安息的時候：你必安然安息（勞碌人的睡眠是甘甜的），不怕黑暗的危險。白日的雲柱要成為夜間的火柱：你必躺臥（伯11:19），不被迫漂泊在無枕首之處的地方，也不被迫守望熬夜以防襲擊；而是到了就寢時就上床，不僅無人傷害你，也無人使你驚嚇，甚至無人給你警報。請注意：擁有安寧的夜晚和不受打擾的睡眠是極大的憐憫；那些聽見戰爭喧嘩聲的人如此說。得安寧的途徑是尋求神，保守自己在他的愛中。那些以神為他們安息之所、以他為居所的人，沒有甚麼需要使他們懼怕。
(3.) 雖然他此刻被輕看，卻要被人敬重：*必有許多人求你恩待，*認為 securing 你的友誼是值得的。人向那些卓越智慧的人、極其富有或掌權的人求助。瑣法如此了解約伯，以至於預見到，無論目前的水位退得有多低，一旦潮水轉向，就會漲得和從前一樣高；他將再次成為他國家的寵兒。那些正確地向神求助的人，很可能會看到別人向他們求助的那一天——正如五個愚拙的童女向五個聰明的童女所說的：請分點油給我們。
III. 瑣法以對惡人結局的簡短描述作為結束（伯11:20）：*惡人的眼目必要失明。*看來他懷疑約伯不會聽從他的忠告，因此在此告訴他那時會有甚麼結果——將生與死都擺在他面前。請看那些堅持在惡中、不肯被歸正的人將有何結局。1. 他們達不到他們在此世和來世所自誇期望的那種好處。失望將是他們的結局、他們的羞辱、他們無盡的折磨。他們的眼目要因期望那永不來到的事而失明。惡人一死，他的指望必滅沒（箴11:7）。他們的指望如同嘔吐出來的氣（旁註），消散無蹤，無可挽回。或者他們的指望要如人嚥下最後一口氣時那樣消亡滅絕；在他們最需要它、最期望它實現的時候，它要失敗；它要漸漸死去，留他們在全然的混亂中。2. 他們逃避不了那有時他們自己也在恐懼中所預感的災禍。他們逃避不了那加在他們身上之判決的執行，既不能以膽量對抗，也不能以速度逃脫。那些不肯逃向神的人將發現，想要逃離他是徒然的。
英文原文
The Address of Zophar (1520 BC)
¹ Then answered Zophar the Naamathite, and said,
² Should not the multitude of words be answered? and should a man full of talk be justified?
³ Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed?
⁴ For thou hast said, My doctrine is pure, and I am clean in thine eyes.
⁵ But oh that God would speak, and open his lips against thee;
⁶ And that he would show thee the secrets of wisdom, that they are double to that which is! Know therefore that God exacteth of thee less than thine iniquity deserveth.
It is sad to see what intemperate passions even wise and good men are sometimes betrayed into by the heat of disputation, of which Zophar here is an instance. Eliphaz began with a very modest preface, Job 4:2. Bildad was a little more rough upon Job, Job 8:2. But Zophar falls upon him without mercy, and gives him very bad language: Should a man full of talk be justified? And should thy lies make men hold their peace? Is this the way to comfort Job? No, nor to convince him neither. Does this become one that appears as an advocate for God and his justice? Tantæne animis coelestibus iræ?—In heavenly breasts can such resentment dwell? Those that engage in controversy will find it very hard to keep their temper. All the wisdom, caution, and resolution they have will be little enough to prevent their breaking out into such indecencies as we here find Zophar guilty of.
I. He represents Job otherwise than what he was, Job 11:2,3. He would have him thought idle and impertinent in his discourse, and one that loved to hear himself talk; he gives him the lie, and calls him a mocker; and all this that it might be looked upon as a piece of justice to chastise him. Those that have a mind to fall out with their brethren, and to fall foul upon them, find it necessary to put the worst colours they can upon them and their performances, and, right or wrong, to make them odious. We have read and considered Job's discourses in the foregoing chapters, and have found them full of good sense and much to the purpose, that his principles are right, his reasonings strong, many of his expressions weighty and very considerable, and that what there is in them of heat and passion a little candour and charity will excuse and overlook; and yet Zophar here invidiously represents him, 1. As a man that never considered what he said, but uttered what came uppermost, only to make a noise with the multitude of words, hoping by that means to carry his cause and run down his reprovers: Should not the multitude of words be answered? Truly, sometimes it is no great matter whether it be or no; silence perhaps is the best confutation of impertinence and puts the greatest contempt upon it. Answer not a fool according to his folly. But, if it be answered, let reason and grace have the answering of it, not pride and passion. Should a man full of talk (margin, a man of lips, that is all tongue, vox et præterea nihil—mere voice) be justified? Should he be justified in his loquacity, as in effect he is if he be not reproved for it? No, for in the multitude of words there wanteth not sin. Should he be justified by it? Shall many words pass for valid pleas? Shall he carry the day with the flourishes of language? No, he shall not be accepted with God, or any wise men, for his much speaking, Mt 6:7. 2. As a man that made no conscience of what he said—a liar, and one that hoped by the impudence of lies to silence his adversaries (should thy lies make men hold their peace?)—a mocker, one that bantered all mankind, and knew how to put false colours upon any thing, and was not ashamed to impose upon every one that talked with him: When thou mockest shall no man make thee ashamed? Is it not time to speak, to stem such a violent tide as this? Job was not mad, but spoke the words of truth and soberness, and yet was thus misrepresented. Eliphaz and Bildad had answered him, and said what they could to make him ashamed; it was therefore no instance of Zophar's generosity to set upon a man so violently who was already thus harassed. Here were three matched against one.
II. He charges Job with saying that which he had not said (Job 11:4): Thou hast said, My doctrine is pure. And what if he had said so? It was true that Job was sound in the faith, and orthodox in his judgment, and spoke better of God than his friends did. If he had expressed himself unwarily, yet it did not therefore follow but that his doctrine was true. But he charges him with saying, I am clean in thy eyes. Job had not said so: he had indeed said, Thou knowest that I am not wicked (Job 10:7); but he had also said, I have sinned, and never pretended to a spotless perfection. He had indeed maintained that he was not a hypocrite as they charged him; but to infer thence that he would not own himself a sinner was an unfair insinuation. We ought to put the best construction on the words and actions of our brethren that they will bear; but contenders are tempted to put the worst.
III. He appeals to God, and wishes him to appear against Job. So very confident is he that Job is in the wrong that nothing will serve him but that God must immediately appear to silence and condemn him. We are commonly ready with too much assurance to interest God in our quarrels, and to conclude that, if he would but speak, he would take our part and speak for us, as Zophar here: O that God would speak! for he would certainly open his lips against thee; whereas, when God did speak, he opened his lips for Job against his three friends. We ought indeed to leave all controversies to be determined by the judgment of God, which we are sure is according to truth; but those are not always in the right who are most forward to appeal to that judgment and prejudge it against their antagonists. Zophar despairs to convince Job himself, and therefore desires God would convince him of two things which it is good for every one of us duly to consider, and under all our afflictions cheerfully to confess:—
1. The unsearchable depth of God's counsels. Zophar cannot pretend to do it, but he desires that God himself would show Job so much of the secrets of the divine wisdom as might convince him that they are at least double to that which is, Job 11:6. Note, (1.) There are secrets in the divine wisdom, arcana imperii—state-secrets. God's way is in the sea. Clouds and darkness are round about him. He has reasons of state which we cannot fathom and must not pry into. (2.) What we know of God is nothing to what we cannot know. What is hidden is more than double to what appears, Eph 3:9. (3.) By employing ourselves in adoring the depth of those divine counsels of which we cannot find the bottom we shall very much tranquilize our minds under the afflicting hand of God. (4.) God knows a great deal more evil of us than we do of ourselves; so some understand it. When God gave David a sight and sense of sin he said that he had in the hidden part made him to know wisdom, Ps 51:6.
2. The unexceptionable justice of his proceedings. "Know therefore that, how sore soever the correction is that thou art under, God exacteth of thee less than thy iniquity deserves," or (as some read it), "he remits thee part of thy iniquity, and does not deal with thee according to the full demerit of it." Note, (1.) When the debt of duty is not paid it is justice to insist upon the debt of punishment. (2.) Whatever punishment is inflicted upon us in this world we must own that it is less than our iniquities deserve, and therefore, instead of complaining of our troubles, we must be thankful that we are out of hell, La 3:39, Ps 103:10.
⁷ Canst thou by searching find out God? canst thou find out the Almighty unto perfection?
⁸ It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?
⁹ The measure thereof is longer than the earth, and broader than the sea.
¹⁰ If he cut off, and shut up, or gather together, then who can hinder him?
¹¹ For he knoweth vain men: he seeth wickedness also; will he not then consider it?
¹² For vain man would be wise, though man be born like a wild ass's colt.
Zophar here speaks very good things concerning God and his greatness and glory, concerning man and his vanity and folly: these two compared together, and duly considered, will have a powerful influence upon our submission to all the dispensations of the divine Providence.
I. See here what God is, and let him be adored.
1. He is an incomprehensible Being, infinite and immense, whose nature and perfections our finite understandings cannot possibly form any adequate conceptions of, and whose counsels and actings we cannot therefore, without the greatest presumption, pass a judgment upon. We that are so little acquainted with the divine nature are incompetent judges of the divine providence; and, when we censure the dispensations of it, we talk of things that we do not understand. We cannot find out God; how dare we then find fault with him? Zophar here shows, (1.) That God's nature infinitely exceeds the capacities of our understandings: "Canst thou find out God, find him out to perfection? No, What canst thou do? What canst thou know?" Job 11:7,8. Thou, a poor, weak, short-sighted creature, a worm of the earth, that art but of yesterday? Thou, though ever so inquisitive after him, ever so desirous and industrious to find him out, yet darest thou attempt the search, or canst thou hope to speed in it? We may, by searching find God (Ac 17:27), but we cannot find him out in any thing he is pleased to conceal; we may apprehend him, but we cannot comprehend him; we may know that he is, but cannot know what he is. The eye can see the ocean but not see over it. We may, by a humble, diligent, and believing search, find out something of God, but cannot find him out to perfection; we may know, but cannot know fully, what God is, nor find out his work from the beginning to the end, Ec 3:11. Note, God is unsearchable. The ages of his eternity cannot be numbered, nor the spaces of his immensity measured; the depths of his wisdom cannot be fathomed, nor the reaches of his power bounded; the brightness of his glory can never be described, nor the treasures of his goodness reckoned up. This is a good reason why we should always speak of God with humility and caution and never prescribe to him nor quarrel with him, why we should be thankful for what he has revealed of himself and long to be where we shall see him as he is, 1Co 13:9,10. (2.) That it infinitely exceeds the limits of the whole creation: It is higher than heaven (so some read it), deeper than hell, the great abyss, longer than the earth, and broader than the sea, many parts of which are to this day undiscovered, and more were then. It is quite out of our reach to comprehend God's nature. Such knowledge is too wonderful for us, Ps 139:6. We cannot fathom God's designs, nor find out the reasons of his proceedings. His judgments are a great deep. Paul attributes such immeasurable dimensions to the divine love as Zophar here attributes to the divine wisdom, and yet recommends it to our acquaintance. Eph 3:18,19, That you may know the breadth, and length, and depth, and height, of the love of Christ.
2. God is a sovereign Lord (Job 11:10): If he cut off by death (margin, If he make a change, for death is a change; if he make a change in nations, in families, in the posture of our affairs),—if he shut up in prison, or in the net of affliction (Ps 66:11),—if he seize any creature as a hunter his prey, he will gather it (so bishop Patrick) and who shall force him to restore? or if he gather together, as tares for the fire, or if he gather to himself man's spirit and breath (Job 34:14), then who can hinder him? Who can either arrest the sentence or oppose the execution? Who can control his power or arraign his wisdom and justice? If he that made all out of nothing think fit to reduce all to nothing, or to their first chaos again,—if he that separated between light and darkness, dry land and sea, at first, please to gather them together again,—if he that made unmakes, who can turn him away, alter his mind or stay his hand, impede or impeach his proceedings?
3. God is a strict and just observer of the children of men (Job 11:11): He knows vain men. We know little of him, but he knows us perfectly: He sees wickedness also, not to approve it (Hab 1:13), but to animadvert upon it. (1.) He observes vain men. Such all are (every man, at his best estate, is altogether vanity), and he considers it in his dealings with them. He knows what the projects and hopes of vain men are, and can blast and defeat them, the workings of their foolish fancies; he sits in heaven, and laughs at them. He takes knowledge of the vanity of men (that is, their little sins; so some) their vain thoughts and vain words, and unsteadiness in that which is good. (2.) He observes bad men: He sees gross wickedness also, though committed ever so secretly and ever so artfully palliated and disguised. All the wickedness of the wicked is naked and open before the all-seeing eye of God: Will he not then consider it? Yes, certainly he will, and will reckon for it, though for a time he seem to keep silence.
II. See here what man is, and let him be humbled, Job 11:12. God sees this concerning vain man that he would be wise, would be thought so, though he is born like a wild ass's colt, so sottish and foolish, unteachable and untameable. See what man is. 1. He is a vain creature—empty; so the word is. God made him full, but he emptied himself, impoverished himself, and now he is raca, a creature that has nothing in him. 2. He is a foolish creature, has become like the beasts that perish (Ps 49:20,73:22), an idiot, born like an ass, the most stupid animal, an ass's colt, not yet brought to any service. If ever he come to be good for any thing, it is owing to the grace of Christ, who once, in the day of his triumph, served himself by an ass's colt. 3. He is a wilful ungovernable creature. An ass's colt may be made good for something, but the wild ass's colt will never be reclaimed, nor regards the crying of the driver. See Job 39:5-7. Man thinks himself as much at liberty, and his own master, as the wild ass's colt does, that is used to the wilderness (Jer 2:24), eager to gratify his own appetites and passions. 4. Yet he is a proud creature and self-conceited. He would be wise, would he thought so, values himself upon the honour of wisdom, though he will not submit to the laws of wisdom. He would be wise, that is, he reaches after forbidden wisdom, and, like his first parents, aiming to be wise above what is written, loses the tree of life for the tree of knowledge. Now is such a creature as this fit to contend with God or call him to an account? Did we but better know God and ourselves, we should better know how to conduct ourselves towards God.
¹³ If thou prepare thine heart, and stretch out thine hands toward him;
¹⁴ If iniquity be in thine hand, put it far away, and let not wickedness dwell in thy tabernacles.
¹⁵ For then shalt thou lift up thy face without spot; yea, thou shalt be stedfast, and shalt not fear:
¹⁶ Because thou shalt forget thy misery, and remember it as waters that pass away:
¹⁷ And thine age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning.
¹⁸ And thou shalt be secure, because there is hope; yea, thou shalt dig about thee, and thou shalt take thy rest in safety.
¹⁹ Also thou shalt lie down, and none shall make thee afraid; yea, many shall make suit unto thee.
²⁰ But the eyes of the wicked shall fail, and they shall not escape, and their hope shall be as the giving up of the ghost.
Zophar, as the other two, here encourages Job to hope for better times if he would but come to a better temper.
I. He gives him good counsel (Job 11:13,14), as Eliphaz did (Job 5:8), and Bildad, Job 8:5. He would have him repent and return to God. Observe the steps of that return. 1. He must look within, and get his mind changed and the tree made good. He must prepare his heart; there the work of conversion and reformation must begin. The heart that wandered from God must be reduced—that was defiled with sin and put into disorder must be cleansed and put in order again—that was wavering and unfixed must be settled and established; so the word here signifies. The heart is then prepared to seek God when it is determined and fully resolved to make a business of it and to go through with it. 2. He must look up, and stretch out his hands towards God, that is, must stir up himself to take hold on God, must pray to him with earnestness and importunity, striving in prayer, and with expectation to receive mercy and grace from him. To give the hand to the Lord signifies to yield ourselves to him and to covenant with him, 2Ch 30:8. This Job must do, and, for the doing of it, must prepare his heart. Job had prayed, but Zophar would have him to pray in a better manner, not as an appellant, but as a petitioner and humble suppliant. 3. He must amend what was amiss in his own conversation, else his prayers would be ineffectual (Job 11:14): "If iniquity be in thy hand (that is, if there be any sin which thou dost yet live in the practice of) put it far away, forsake it with detestation and a holy indignation, stedfastly resolving not to return to it, nor ever to have any thing more to do with it. Eze 18:31, Ho 14:9, Isa 30:22. If any of the gains of iniquity, any goods gotten by fraud or oppression, be in thy hand, make restitution thereof" (as Zaccheus, Lu 19:8), "and shake thy hands from holding them," Isa 33:15. The guilt of sin is not removed if the gain of sin be not restored. 4. He must do his utmost to reform his family too: "Let not wickedness dwell in thy tabernacles; let not thy house harbour or shelter any wicked persons, any wicked practices, or any wealth gotten by wickedness." He suspected that Job's great household had been ill-governed, and that, where there were many, there were many wicked, and the ruin of his family was the punishment of the wickedness of it; and therefore, if he expected God should return to him, he must reform what was amiss there, and, though wickedness might come into his tabernacles, he must not suffer it to dwell there, Ps 101:3-8, etc.
II. He assures him of comfort if he took this counsel, Job 11:15-20, etc. If he would repent and reform, he should, without doubt, be easy and happy, and all would be well. Perhaps Zophar might insinuate that, unless God did speedily make such a change as this in his condition, he and his friends would be confirmed in their opinion of him as a hypocrite and a dissembler with God. A great truth, however, is conveyed, That, the work of righteousness will be peace, and the effect of righteousness quietness and assurance for ever, Isa 32:17. Those that sincerely turn to God may expect,
1. A holy confidence towards God: "Then shalt thou lift up thy face towards heaven without spot; thou mayest come boldly to the throne of grace, and not with that terror and amazement expressed," Job 9:34. If our hearts condemn us not for hypocrisy and impenitency, then have we confidence in our approaches to God and expectations from him, 1Jo 3:21. If we are looked upon in the face of the anointed, our faces, that were dejected, may be lifted up—that were polluted, being washed with the blood of Christ, may be lifted up without spot. We may draw near in full assurance of faith when we are sprinkled from an evil conscience, Heb 10:22. Some understand this of the clearing up of his credit before men, Ps 37:6. If we make our peace with God, we may with cheerfulness look our friends in the face.
2. A holy composedness in themselves: Thou shalt be stedfast, and shalt not fear, not be afraid of evil tidings, thy heart being fixed, Ps 112:7. Job was now full of confusion (Job 10:15), while he looked upon God as his enemy and quarrelled with him; but Zophar assures him that, if he would submit and humble himself, his mind would be composed, and he would be freed from those frightful apprehensions he had of God, which put him into such an agitation. The less we are frightened the more we are fixed, and consequently the more fit we are for our services and for our sufferings.
3. A comfortable reflection upon their past troubles (Job 11:16): "Thou shalt forget thy misery, as the mother forgets her travailing pains, for joy that the child is born; thou shalt be perfectly freed from the impressions it makes upon thee, and thou shalt remember it as waters that pass away, or are poured out of a vessel, which leave no taste or tincture behind them, as other liquors do. The wounds of thy present affliction shall be perfectly healed, not only without a remaining scar, but without a remaining pain." Job had endeavoured to forget his complaint (Job 9:27), but found he could not; his soul had still in remembrance the wormwood and the gall: but here Zophar puts him in a way to forget it; let him by faith and prayer bring his griefs and cares to God, an leave them with him, and then he shall forget them. Where sin sits heavily affliction sits lightly. If we duly remember our sins, we shall, in comparison with them, forget our misery, much more if we obtain the comfort of a sealed pardon and a settled peace. He whose iniquity is forgiven shall not say, I am sick, but shall forget his sickness, Isa 33:24.
4. A comfortable prospect of their future peace. This Zophar here thinks to please Job with, in answer to the many despairing expressions he had used, as if it were to no purpose for him to hope ever to see good days again in this world: "Yea, but thou mayest" (says Zophar) "and good nights too." A blessed change he here puts him in hopes of.
(1.) That though now his light was eclipsed it should shine out again, and more brightly than ever (Job 11:17),—that even his setting sun should out-shine his noon-day sun, and his evening be fair and clear as the morning, in respect both of honour and pleasure.—that his light should shine out of obscurity (Isa 58:10), and the thick and dark cloud, from behind which his sun should break forth, would serve as a foil to its lustre,—that it should shine even in old age, and those evil days should be good days to him. Note, Those that truly turn to God then begin to shine forth; their path is as the shining light which increases, the period of their day will be the perfection of it, and their evening to this world will be their morning to a better.
(2.) That, though now he was in a continual fear and terror, he should live in a holy rest and security, and find himself continually safe and easy (Job 11:18): Thou shalt be secure, because there is hope. Note, Those who have a good hope, through grace, in God, and of heaven, are certainly safe, and have reason to be secure, how difficult soever the times are through which they pass in this world. He that walks uprightly may thus walk surely, because, though there are trouble and danger, yet there is hope that all will be well at last. Hope is an anchor of the soul, Heb 6:19. "Thou shalt dig about thee," that is, "Thou shalt be as safe as an army in its entrenchments." Those that submit to God's government shall be taken under his protection, and then they are safe both day and night. [1.] By day, when they employ themselves abroad: "Thou shalt dig in safety, thou and thy servants for thee, and not be again set upon by the plunderers, who fell upon thy servants at plough," Job 1:14,15. It is no part of the promised prosperity that he should live in idleness, but that he should have a calling and follow it, and, when he was about the business of it, should be under the divine protection. Thou shalt dig and be safe, not rob and be safe, revel and be safe. The way of duty is the way of safety. [2.] By night, when they repose themselves at home: Thou shalt take thy rest (and the sleep of the labouring man is sweet) in safety, notwithstanding the dangers of the darkness. The pillar of cloud by day shall be a pillar of fire by night: "Thou shalt lie down (Job 11:19), not forced to wander where there is no place to lay thy head on, nor forced to watch and sit up in expectation of assaults; but thou shalt go to bed at bedtime, and not only shall non hurt thee, but none shall make thee afraid nor so much as give thee an alarm." Note, It is a great mercy to have quiet nights and undisturbed sleeps; those say so that are within the hearing of the noise of war. And the way to be quiet is to seek unto God and keep ourselves in his love. Nothing needs make those afraid who return to God as their rest and take him for their habitation.
(3.) That, though now he was slighted, yet he should be courted: "Many shall make suit to thee, and think it their interest to secure thy friendship." Suit is made to those that are eminently wise or reputed to be so, that are very rich or in power. Zophar knew Job so well that he foresaw that, how low soever this present ebb was, if once the tide turned, it would flow as high as ever; and he would be again the darling of his country. Those that rightly make suit to God will probably see the day when others will make suit to them, as the foolish virgins to the wise, Give us of your oil.
III. Zophar concludes with a brief account of the doom of wicked people (Job 11:20): But the eyes of the wicked shall fail. It should seem, he suspected that Job would not take his counsel, and here tells him what would then come of it, setting death as well as life before him. See what will become of those who persist in their wickedness, and will not be reformed. 1. They shall not reach the good they flatter themselves with the hopes of in this world and in the other. Disappointments will be their doom, their shame, their endless torment. Their eyes shall fail with expecting that which will never come. When a wicked man dies his expectation perishes, Pr 11:7. Their hope shall be as a puff of breath (margin), vanished and gone past recall. Or their hope will perish and expire as a man does when he gives up the ghost; it will fail them when they have most need of it and when they expected the accomplishment of it; it will die away, and leave them in utter confusion. 2. They shall not avoid the evil which sometimes they frighten themselves with the apprehensions of. They shall not escape the execution of the sentence passed upon them, can neither out-brave it nor outrun it. Those that will not fly to God will find it in vain to think of flying from him.
可憐的約伯傷口仍在流血，他的瘡仍流膿不止，卻沒有一個朋友給他帶來任何膏油、任何乳香；第三位朋友瑣法，倒進去的醋與前兩位所倒的一樣多。I. 他對約伯提出極嚴厲的指控，說他在為自己辯護時驕傲而虛假（Job 11:1-4）。II. 他向神呼籲以定他的罪，懇求神親自責備他（Job 11:5），並使約伯醒悟：1. 認識神無誤的智慧與他不可侵犯的公義（Job 11:6）。2. 認識他測不透的完美（Job 11:7-9）。3. 認識他無可置疑的主權與無可阻擋的大能（Job 11:10）。4. 認識他對世人的鑒察（Job 11:11,12）。III. 他向他保證，只要他悔改歸正（Job 11:13,14），神必將他恢復到先前的昌盛與安穩（Job 11:15-19）；但他若是惡人，指望這一切便是枉然（Job 11:20）。