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Job had sometimes complained of his friends that they were so eager in disputing that they would scarcely let him put in a word: "Suffer me that I may speak;" and, "O that you would hold your peace!" But now, it seems, they were out of breath, and left him room to say what he would. Either they were themselves convinced that Job was in the right or they despaired of convincing him that he was in the wrong; and therefore they threw away their weapons and gave up the cause. Job was too hard for them, and forced them to quit the field; for great is the truth and will prevail. What Job had said (Job 26:1-14) was a sufficient answer to Bildad's discourse; and now Job paused awhile, to see whether Zophar would take his turn again; but, he declining it, Job himself went on, and, without any interruption or vexation given him, said all he desired to say in this matter. I. He begins with a solemn protestation of his integrity and of his resolution to hold it fast, Job 27:2-6. II. He expresses the dread he had of that hypocrisy which they charged him with, Job 27:7-10. III. He shows the miserable end of wicked people, notwithstanding their long prosperity, and the curse that attends them and is entailed upon their families, Job 27:11-23.
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Job's Protestation of His Sincerity (1520 BC)
繁體中文
約伯自辯真誠（主前1520年）
¹ 約伯接著說他的比喻，說：
² 神奪去我的理，全能者使我心中愁煩。我指著永生的神起誓：
³ 我的氣息尚在我裏面，神所賜的靈仍在我鼻孔內，
⁴ 我的嘴唇決不說非義之言，我的舌頭也不說詭詐之語。
⁵ 我斷不以你們為是；我至死必不以自己為不正。
⁶ 我持守我的義，必不放鬆；在世之日，我的心必不責備我。
約伯在這裏的講論被稱為 比喻（mashal），這也是所羅門箴言的標題，因為它莊重而有力，極具教益，他說話如同有權柄的人。這個詞來自一個意為 統治 或 管轄 的詞；有人認為這暗示約伯此刻勝過了他的對手，如同已經挫敗了他們那樣說話。我們論到一位出色的傳道人時說，他懂得 在講道中掌控聽眾。約伯在此正是如此。約伯和他的朋友們之間已經爭辯了許久；他們似乎有意妥協此事；因此，既然 起誓本是為了結束爭論（來 6:16），約伯在此以莊嚴的誓言之後盾來支持他為維護自己的正直所說的一切話，以平息反駁，並且若自己言不由衷，便完全承擔責備。請觀察：
I. 他起誓的形式（Job 27:2）：神奪去我的理，我指著永生的神起誓。 在這裏：1. 他對神的評價極高，稱他為 永生的神（即永遠活著的神、自有永有的神、生命在他裏面的神），並以他為唯一和至高的審判者來向他呼求。我們不能指著更大的起誓，指著別的起誓就是對他的冒犯。2. 然而他對神的評價也很嚴厲，且不相稱，說他 奪去了自己的理——即拒絕在這場爭論中為他主持公道，也不出來為他辯護；並且藉著持續他的苦難（他的朋友正是以此為根據非議他），奪去了他原本期望早已能得到的自證清白的機會。以利戶曾為這句話責備他（Job 34:5）；因為神在他一切所行的道上無不公義，他不奪去任何人的理。但請看我們若不立即蒙恩，就何等容易對恩典絕望——我們的心何等狹窄，何等快就厭倦等候神的時間。他又把 心中愁煩 歸咎於神，說神不但沒有為他出頭，反而與他作對，藉著把如此沉重的患難加在他身上，使他的生命和其中一切的安慰都變得十分苦澀。我們因自己的不耐煩使自己心中愁煩，然後又抱怨神使我們愁煩。然而請看約伯對自己事業的公正和自己神的良善的信心——即使神似乎向他發怒、目前似乎與他作對，他仍能欣然把自己的案件交託給他。
II. 他起誓的內容（Job 27:3,4）。1. 他決不 說非義之言，也不說詭詐之語——總之，他決不容許自己走說謊的道路；正如在這場辯論中他一直怎樣照自己所想的說話，他也決不會違背良心說別的話；他決不維護任何他認為不真的道理，也不斷言任何他認為不真的事實；無論真相多麼對自己不利，他也決不否認真相。既然他的朋友指控他是假冒為善的人，他隨時準備在誓言之下回答他們一切盤問，若被傳召的話。一方面，他若自知有罪，便斷不會否認指控，而要陳明真相、全部的真相、毫無保留的真相，並承擔假冒為善的羞恥。另一方面，他既良心清白、自知正直，知道自己並非朋友所描繪的那種人，他就決不會出賣自己的正直，也不會把無辜的罪加在自己身上。即使是他們不公正非難的酷刑，也不能使他誣告自己。我們若不可作假見證陷害鄰舍，就更不可陷害自己。2. 他要持守這個決心直到終身（Job 27:3）：只要我的氣息尚在我裏面。 我們抵擋罪的決心當如此堅定——是終生的決心。在可疑和無關緊要的事上，如此武斷並不安全，因為我們不知道日後會有何理由使我們改變心意：神也許會向我們啟示我們如今所不知道的事。但像這樣明確的事上，我們斷言決不說非義之言，再堅定也不為過。他的決心的理由在此有所暗示——我們的氣息不會永遠在我們裏面。我們不久就要嚥下最後一口氣，因此趁氣息尚在，我們決不可吐出邪惡和詭詐，也不可容許自己說或做任何在氣息斷絕之時會對自己不利的事。我們裏面的氣息被稱為 神所賜的靈，因為是他吹在我們裏面的；這也是我們不可說非義之言的另一個理由。賜我們生命和氣息的是神，因此趁我們有氣息，就當讚美他。
III. 他起誓的解釋（Job 27:5,6）：我斷不以你們為正——在你們對我不仁的非議上認同你們，承認自己是假冒為善的人；不，我至死必不以自己為不正；我持守我的義，必不放鬆。 1. 他要永遠作一個誠實人，持守自己的正直，不咒詛神——這是撒但藉著他的妻子慫恿他做的（Job 2:9）。約伯在此想到了死，想到為死亡作準備，因此決心永不放棄自己的信仰，即使他在世上已失去了一切。注意，為死亡作最好的準備，就是在正直中堅忍到底。直到我死——即「即使我因這患難而死，我也不會因此對我的神和我的信仰心生厭棄。他雖殺我，我仍要信靠他。」2. 他要永遠堅持自己是個誠實人；他決不放棄、決不丟棄正直的良心、安慰和名譽；他決心維護到底。「神知道，我自己的心也知道，我一向存心良好，不容許自己忽略任何已知的本分或犯任何已知的罪。這是我的誇耀，無人能奪去；我決不說謊否認自己的權利。」正直的人被非議和定罪為假冒為善的人，這常常是他們的遭遇；但他們當勇敢地抵擋這類非議，不因之灰心，也不因此而輕看自己；正如使徒所言（來 13:18）：我們在各方面良心無虧，願意行事誠實。
約伯曾大大抱怨朋友們的毀謗；但（他說）我的心必不責備我——即「我決不給我的心責備我的理由，而要保守良心無虧；只要我如此行，我也不容我的心責備我。」誰能控告神所揀選的人呢？稱他們為義的是神。 當我們給了心責備的理由卻決心不容它責備，這是對神的冒犯——良心是神的代理人——也是對自己的虧負；因為人犯了罪，若心中有責備他的靈，那是好事（撒下 24:10）。但當我們仍持守正直之時，決心不容心責備我們，這是挫敗那惡者的計謀（他試探好基督徒使他們質疑自己的兒子名分：你若是神的兒子），也是與聖靈的運行相配合——聖靈為他們的兒子名分作見證。
英文原文
Job's Protestation of His Sincerity (1520 BC)
¹ Moreover Job continued his parable, and said,
² As God liveth, who hath taken away my judgment; and the Almighty, who hath vexed my soul;
³ All the while my breath is in me, and the spirit of God is in my nostrils;
⁴ My lips shall not speak wickedness, nor my tongue utter deceit.
⁵ God forbid that I should justify you: till I die I will not remove mine integrity from me.
⁶ My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live.
Job's discourse here is called a parable (mashal), the title of Solomon's proverbs, because it was grave and weighty, and very instructive, and he spoke as one having authority. It comes from a word that signifies to rule, or have dominion; and some think it intimates that Job now triumphed over his opponents, and spoke as one that had baffled them. We say of an excellent preacher that he knows how dominari in concionibus—to command his hearers. Job did so here. A long strife there had been between Job and his friends; they seemed disposed to have the matter compromised; and therefore, since an oath for confirmation is an end of strife (Heb 6:16), Job here backs all he had said in maintenance of his own integrity with a solemn oath, to silence contradiction, and take the blame entirely upon himself if he prevaricated. Observe,
I. The form of his oath (Job 27:2): As God liveth, who hath taken away my judgment. Here, 1. He speaks highly of God, in calling him the living God (which means everliving, the eternal God, that has life in himself) and in appealing to him as the sole and sovereign Judge. We can swear by no greater, and it is an affront to him to swear by any other. 2. Yet he speaks hardly of him, and unbecomingly, in saying that he had taken away his judgment (that is, refused to do him justice in this controversy and to appear in defence of him), and that by continuing his troubles, on which his friends grounded their censures of him, he had taken from him the opportunity he hoped ere now to have of clearing himself. Elihu reproved him for this word (Job 34:5); for God is righteous in all his ways, and takes away no man's judgment. But see how apt we are to despair of favour if it be not shown us immediately, so poor-spirited are we and so soon weary of waiting God's time. He also charges it upon God that he had vexed his soul, had not only not appeared for him, but had appeared against him, and, by laying such grievous afflictions upon him had quite embittered his life to him and all the comforts of it. We, by our impatience, vex our own souls and then complain of God that he has vexed them. Yet see Job's confidence in the goodness both of his cause and of his God, that though God seemed to be angry with him, and to act against him for the present, yet he could cheerfully commit his cause to him.
II. The matter of his oath, Job 27:3,4. 1. That he would not speak wickedness, nor utter deceit—that, in general, he would never allow himself in the way of lying, that, as in this debate he had all along spoken as he thought, so he would never wrong his conscience by speaking otherwise; he would never maintain any doctrine, nor assert any matter of fact, but what he believed to be true; nor would he deny the truth, how much soever it might make against him: and, whereas his friends charged him with being a hypocrite, he was ready to answer, upon oath, to all their interrogatories, if called to do so. On the one hand he would not, for all the world, deny the charge if he knew himself guilty, but would declare the truth, the whole truth, and nothing but the truth, and take to himself the shame of his hypocrisy. On the other hand, since he was conscious to himself of his integrity, and that he was not such a man as his friends represented him, he would never betray his integrity, nor charge himself with that which he was innocent of. He would not be brought, no, not by the rack of their unjust censures, falsely to accuse himself. If we must not bear false witness against our neighbour, then not against ourselves. 2. That he would adhere to this resolution as long as he lived (Job 27:3): All the while my breath is in me. Our resolutions against sin should be thus constant, resolutions for life. In things doubtful and indifferent, it is not safe to be thus peremptory. We know not what reason we may see to change our mind: God may reveal to us that which we now are not aware of. But in so plain a thing as this we cannot be too positive that we will never speak wickedness. Something of a reason for his resolution is here implied—that our breath will not be always in us. We must shortly breathe our last, and therefore, while our breath is in us, we must never breathe wickedness and deceit, nor allow ourselves to say or do any thing which will make against us when our breath shall depart. The breath in us is called the spirit of God, because he breathed it into us; and this is another reason why we must not speak wickedness. It is God that gives us life and breath, and therefore, while we have breath, we must praise him.
III. The explication of his oath (Job 27:5,6): "God forbid that I should justify you in your uncharitable censures of me, by owning myself a hypocrite: no, until I die I will not remove my integrity from me; my righteousness I hold fast, and will not let it go." 1. He would always be an honest man, would hold fast his integrity, and not curse God, as Satan, by his wife, urged him to do, Job 2:9. Job here thinks of dying, and of getting ready for death, and therefore resolves never to part with his religion, though he had lost all he had in the world. Note, The best preparative for death is perseverance to death in our integrity. "Until I die," that is, "though I die by this affliction, I will not thereby be put out of conceit with my God and my religion. Though he slay me, yet will I trust in him." 2. He would always stand to it that he was an honest man; he would not remove, he would not part with, the conscience, and comfort, and credit of his integrity; he was resolved to defend it to the last. "God knows, and my own heart knows, that I always meant well, and did not allow myself in the omission of any known duty or the commission of any known sin. This is my rejoicing, and no man shall rob me of it; I will never lie against my right." It has often been the lot of upright men to be censured and condemned as hypocrites; but it well becomes them to bear up boldly against such censures, and not to be discouraged by them nor think the worse of themselves for them; as the apostle (Heb 13:18): We have a good conscience in all things, willing to live honestly.
Job complained much of the reproaches of his friends; but (says he) my heart shall not reproach me, that is, "I will never give my heart cause to reproach me, but will keep a conscience void of offence; and, while I do so, I will not give my heart leave to reproach me." Who shall lay any thing to the charge of God's elect? It is God that justifies. To resolve that our hearts shall not reproach us when we give them cause to do so is to affront God, whose deputy conscience is, and to wrong ourselves; for it is a good thing, when a man has sinned, to have a heart within him to smite him for it, 2Sa 24:10. But to resolve that our hearts shall not reproach us while we still hold fast our integrity is to baffle the designs of the evil spirit (who tempts good Christians to question their adoption, If thou be the Son of God) and to concur with the operations of the good Spirit, who witnesses to their adoption.
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Condition of Hypocrites (1520 BC)
繁體中文
假冒為善者的結局 (1520 BC)
*⁷ 願我的仇敵如惡人一般，起來攻擊我的如不義之人一樣。
*⁸ 因為假冒為善的人雖然有所得，神奪去其魂魄的時候，他還有甚麼盼望呢？
*⁹ 患難臨到他，神豈聽他的呼求嗎？
*¹⁰ 他豈以全能者為樂，常常求告神嗎？
約伯在莊重地宣告他以自己的正直為滿足之後，為了進一步為自己辯白，在此表達了他對被發現是假冒為善者的恐懼。
I. 他告訴我們他一想到這事就驚心動魄，因為他把假冒為善者和惡人的境況看作是人所能處的最悲慘的境況（伯27:7）：願我的仇敵如惡人一般——這是一句諺語式的表達，如同（但4:19）*願夢歸於恨惡你的人。*約伯遠非放縱自己行惡、在其中自欺，他說，若蒙允准可以向他在世上最壞的仇敵 wishing 他所能想到的最大災禍，他情願把惡人的分歸給他，知道比這更壞的他不能 wish 了。這不是說我們可以合乎正道地願任何人作惡，或願任何不作惡的人被當作惡人對待；而是我們所有人都當寧可選擇乞丐、被放逐者、苦役犯——任何境況——也不願處於惡人的境況中，即使他們有極大的排場和外表的興旺。
II. 他告訴我們其中緣由。
1. 因為假冒為善者的盼望不會得著冠冕（伯27:8）：假冒為善的人的盼望是甚麼呢？比勒達曾定它的罪（伯8:13-14），瑣法也是如此（伯11:20），而約伯在此與他們一致，以同樣的確信宣讀了假冒為善者之盼望的死刑判決；這恰當地作為他為何不願放棄正直、仍要緊緊持守的理由。請注意，思想惡人——尤其是假冒為善者——的悲慘境況，當激勵我們誠實正直（因為我們若不如此便滅亡了，永遠滅亡了），也當激勵我們去獲得正直的確實憑據；因為我們若在這重大的事上處於不確定之中，怎能安心呢？約伯的朋友們試圖說服他，說他一切的盼望不過是假冒為善者的盼望（伯4:6）。「不，」他說，「我決不願——哪怕把全世界給我——如此愚昧地建立在這樣腐爛的根基上；因為假冒為善的人的盼望是甚麼呢？」請看，(1.) 假冒為善者被欺哄了。他有所得，也有盼望；這是他的光鮮面。誠然他因假冒為善有所得——得了人的稱讚和掌聲以及這世上的財富。耶戶因他的假冒為善得了一個王國，法利賽人得了許多寡婦的家產。他在這所得之上建立他的盼望——那樣的盼望。他盼望自己在另一個世界裏處於良好的境地，因為他發現自己在這世上如此，便在自己的道路上自誇。(2.) 假冒為善者被喚醒了。他至終必看見自己被可悲地欺騙了；因為[1.] 神要奪去其魂魄——極其違背他的意願。路12:20，*你的魂魄要被取去。*神作為審判官把它取去，受審並被定為他永遠的狀態。那時他必落在活神的手中，立即受他的對待。[2.] 那時他的盼望將如何？將是虛空和謊言；對他毫無幫助。他所寄望的這世上的財富，他必須留在身後（詩49:17）。他所盼望的那另一世界的福樂，他必錯失無疑。他盼望上天堂，卻必羞愧地失望；他要以他外表的認信、特權和行為來辯護，但他一切的申辯都必被駁回為無稽之談：*離開我吧，我不認識你們。*因此，從整體來看，一個形式上的假冒為善者，儘管有所得、有所盼望，在臨終之時必是悲慘的。
2. 因為假冒為善者的禱告不蒙垂聽（伯27:9）：患難臨到他，神豈聽他的呼求嗎？不，他不會聽的；也不能期望他會聽。若真正的悔改臨到他，神必聽他的呼求並接納他（賽1:18）；但他若仍不悔改、不改變，就不要妄想從神那裏蒙恩。請注意，(1.) 患難必臨到他——這是確定無疑的。世上的患難常使那些最自以為必能順利無阻的人驚訝。無論如何，死亡必來臨，隨之而來的是患難——那時他必須離開這世界和其中一切他所喜愛的。大日的審判必來到；驚恐必突然臨到假冒為善者（賽33:14）。(2.) 那時他要向神呼求，要禱告，並懇切地禱告。那些在興旺時輕看神的人，要麼完全不禱告，要麼在禱告中冷淡而漫不經心；當患難臨到時，便要向他懇求，如同迫切的人那樣呼喊。但是，(3.) 神那時豈聽他嗎？在今生的患難中，神已告訴我們，他不聽那些心裏注重罪孽之人的禱告（詩66:19），那些在其中設立偶像之人的禱告（結14:4），也不聽那些掩耳不聽律法之人的禱告（箴28:9）。你們去事奉你們所事奉的神吧（士10:14）。在將來的審判中，神確實不聽那些一生一世死在假冒為善中之人的呼求。他們那些哀慘的哀號全不被憐憫。*我必笑你的災難。*他們那些迫切的懇求全被駁回，他們的申辯全被拒絕。不可動搖的公義不能被偏袒，不可逆轉的判決也不能被撤銷。見太7:22-23、路13:26，以及十個童女的比喻中愚拙童女的結局（太25:11）。
3. 因為假冒為善者的信仰既不令人安慰也不恆久（伯27:10）：*他豈以全能者為樂嗎？*不，任何時候都不（因為他的喜樂在於世界的利益和肉體的歡愉，過於在神裏面），尤其在患難之時更不如此。*他豈常常求告神嗎？*不，在興旺時他不求告神，而是輕看他；在逆境中他也不求告神，而是咒詛他；當他從信仰中一無所得，或面臨失去的危險時，他便厭倦了他的信仰。請注意，(1.) 那些雖然宣稱信仰卻在其中既不以之為樂也不恆久堅持的人——那些把自己的信仰看作苦差和勞役、厭煩它、對它嗤之以鼻的人，那些只利用它來達到目的、目的達到後便把它擱在一旁的人，那些在信仰時髦之時或在敬虔的熱潮持續之時求告神，卻在落入別的同伴中或熱潮過去之後便放棄的人——他們就是假冒為善者。(2.) 假冒為善者之所以不能在信仰中堅持，是因為他們在其中沒有喜樂。那些不以全能者為樂的人不會常常求告他。我們在信仰中找到的安慰越多，便越緊密地依附它。那些不以神為樂的人很容易被感官之樂所引誘，因而被拉離他們的信仰；他們也很容易被今世的十字架所擊潰，因而被趕離他們的信仰，不能常常求告神。
英文原文
Condition of Hypocrites (1520 BC)
⁷ Let mine enemy be as the wicked, and he that riseth up against me as the unrighteous.
⁸ For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul?
⁹ Will God hear his cry when trouble cometh upon him?
¹⁰ Will he delight himself in the Almighty? will he always call upon God?
Job having solemnly protested the satisfaction he had in his integrity, for the further clearing of himself, here expresses the dread he had of being found a hypocrite.
I. He tells us how he startled at the thought of it, for he looked upon the condition of a hypocrite and a wicked man to be certainly the most miserable condition that any man could be in (Job 27:7): Let my enemy be as the wicked, a proverbial expression, like that (Da 4:19), The dream be to those that hate thee. Job was so far from indulging himself in any wicked way, and flattering himself in it, that, if he might have leave to wish the greatest evil he could think of to the worst enemy he had in the world, he would wish him the portion of a wicked man, knowing that worse he could not wish him. Not that we may lawfully wish any man to be wicked, or that any man who is not wicked should be treated as wicked; but we should all choose to be in the condition of a beggar, an out-law, a galley-slave, any thing, rather that in the condition of the wicked, though in ever so much pomp and outward prosperity.
II. He gives us the reasons of it.
1. Because the hypocrite's hopes will not be crowned (Job 27:8): For what is the hope of the hypocrite? Bildad had condemned it (Job 8:13,14), and Zophar (Job 11:20), and Job here concurs with them, and reads the death of the hypocrite's hope with as much assurance as they had done; and this fitly comes in as a reason why he would not remove his integrity, but still hold it fast. Note, The consideration of the miserable condition of wicked people, and especially hypocrites, should engage us to be upright (for we are undone, for ever undone, if we be not) and also to get the comfortable evidence of our uprightness; for how can we be easy if the great concern lie at uncertainties? Job's friends would persuade him that all his hope was but the hope of the hypocrite, Job 4:6. "Nay," says he, "I would not, for all the world, be so foolish as to build upon such a rotten foundation; for what is the hope of the hypocrite?" See here, (1.) The hypocrite deceived. He has gained, and he has hope; this is his bright side. It is allowed that he has gained by his hypocrisy, has gained the praise and applause of men and the wealth of this world. Jehu gained a kingdom by his hypocrisy and the Pharisees many a widow's house. Upon this gain he builds his hope, such as it is. He hopes he is in good circumstances for another world, because he finds he is so for this, and he blesses himself in his own way. (2.) The hypocrite undeceived. He will at last see himself wretchedly cheated; for, [1.] God shall take away his soul, sorely against his will. Lu 12:20, Thy soul shall be required of thee. God, as the Judge, takes it away to be tried and determined to its everlasting state. He shall then fall into the hands of the living God, to be dealt with immediately. [2.] What will his hope be then? It will be vanity and a lie; it will stand him in no stead. The wealth of this world, which he hoped in, he must leave behind him, Ps 49:17. The happiness of the other world, which he hoped for, he will certainly miss of. He hoped to go to heaven, but he will be shamefully disappointed; he will plead his external profession, privileges, and performances, but all his pleas will be overruled as frivolous: Depart from me, I know you not. So that, upon the whole, it is certain that a formal hypocrite, with all his gains and all his hopes, will be miserable in a dying hour.
2. Because the hypocrite's prayer will not be heard (Job 27:9): Will God hear his cry when trouble comes upon him? No, he will not; it cannot be expected he should. If true repentance come upon him, God will hear his cry and accept him (Isa 1:18); but, if he continue impenitent and unchanged, let him not think to find favour with God. Observe, (1.) Trouble will come upon him, certainly it will. Troubles in the world often surprise those that are most secure of an uninterrupted prosperity. However, death will come, and trouble with it, when he must leave the world and all his delights in it. The judgment of the great day will come; fearfulness will surprise the hypocrites, Isa 33:14. (2.) Then he will cry to God, will pray, and pray earnestly. Those who in prosperity slighted God, either prayed not at all or were cold and careless in prayer, when trouble comes will make their application to him and cry as men in earnest. But, (3.) Will God hear him then? In the troubles of this life, God has told us that he will not hear the prayers of those who regard iniquity in their hearts (Ps 66:19) and set up their idols there (Eze 14:4), nor of those who turn away their ear from hearing the law, Pr 28:9. Get you to the gods whom you have served, Jdg 10:14. In the judgment to come, it is certain, God will not hear the cry of those who lived and died in their hypocrisy. Their doleful lamentations will all be unpitied. I will laugh at your calamity. Their importunate petitions will all be thrown out and their pleas rejected. Inflexible justice cannot be biassed, nor the irreversible sentence revoked. See Mt 7:22,23, Lu 13:26, and the case of the foolish virgins, Mt 25:11.
3. Because the hypocrite's religion is neither comfortable nor constant (Job 27:10): Will he delight himself in the Almighty? No, not at any time (for his delight is in the profits of the world and the pleasures of the flesh, more than in God), especially not in the time of trouble. Will he always call upon God? No, in prosperity he will not call upon God, but slight him; in adversity he will not call upon God but curse him; he is weary of his religion when he gets nothing by it, or is in danger of losing. Note, (1.) Those are hypocrites who, though they profess religion, neither take pleasure in it nor persevere in it, who reckon their religion a task and a drudgery, a weariness, and snuff at it, who make use of it only to serve a turn, and lay it aside when the turn is served, who will call upon God while it is in fashion, or while the pang of devotion lasts, but leave it off when they fall into other company, or when the hot fit is over. (2.) The reason why hypocrites do not persevere in religion is because they have no pleasure in it. Those that do not delight in the Almighty will not always call upon him. The more comfort we find in our religion the more closely we shall cleave to it. Those who have no delight in God are easily inveigled by the pleasures of sense, and so drawn away from their religion; and they are easily run down by the crosses of this life, and so driven away from their religion, and will not always call upon God.
11-23
Heritage of the Wicked (1520 BC)
繁體中文
惡人的產業（公元前1520年）
¹¹ 神的作為，我要指教你們；全能者所行的，我也不隱瞞。
¹² 你們自己都見過，為何全然變為虛妄呢？
¹³ 神為惡人所定的分，強暴人從全能者所得的產業，乃是這樣：
¹⁴ 倘若他的兒女增多，還是被刀所殺；他必不得飽食。
¹⁵ 他存活的人必被死亡埋葬；他的寡婦也不哀哭。
¹⁶ 他雖積蓄銀子如塵沙，預備衣服如泥土；
¹⁷ 他只管預備，義人卻要穿上；無辜的人要分取銀子。
¹⁸ 他建造房屋如蟲蛀之物，又如守望者所搭的棚。
¹⁹ 他雖富足躺臥，卻不得收殮；他轉眼之間，就歸於無有。
²⁰ 驚恐如大水將他追上；暴風在夜間將他偷去。
²¹ 東風把他飄去，他就離開本處；又如旋風將他驅逐。
²² 神要向他降災，並不吝惜；他巴不得脫離神的手。
²³ 人要向他拍掌，要從本處發叱聲，使他離開。
約伯的朋友們看見了許多關乎惡人——特別是壓迫者——的悲慘和毀滅；而約伯在辯論正酣之時，也同樣肯定地論到惡人的興盛；但如今戰鬥幾乎結束了，他樂意承認自己在何處與他們一致，以及他與他們意見不同的地方在哪裡。1. 他同意他們所說的——惡人是悲慘的人，神必定與殘酷的壓迫者算帳，或遲或早、或此或彼，他的公義必因他們對神的一切冒犯和對鄰舍的一切冤屈而向他們報復。這真理因這些憤怒的辯論者在這一點上完全一致而得到了充分的印證。但，2. 在這件事上他們不同——他們認為這些應得的審判是立即而可見地臨到惡人身上的壓迫者身上，說他們在世之日終身受苦，興盛之時毀滅者忽然臨到，他們不得富足，他們的枝子也不青翠，而且他們的毀滅在未到期之先便已成就（以利法所言——約伯記 15:20-21、29、32）；說他們力量的步伐必被窘迫，恐怖必四面使他們驚慌（比勒達所言——約伯記 18:7、11）；說他*必吐出所吞的財物，*在他豐足滿溢之時必入窘迫（瑣法所言——約伯記 20:15、22）。而約伯則認為，在許多情況下，審判並不是迅速臨到他們，而是被暫緩一段時間。報應之箭射得遲緩，這一點他已經說明了（約伯記 21:1-34、24:1-25）；如今他要說明報應射得確定而沉重——緩刑不等於赦免。
I. 約伯在此著手將這事擺在正確的光照下（約伯記 27:11-12）：*我要指教你們。*我們不可輕看從患病和貧窮之人那裡學習，即使他們性情乖僻也一樣，只要他們所傳的是真實而有益的。請觀察，1. 他要教導他們什麼：*全能者所行的，*就是說，「關乎惡人的神的謀略和旨意——這些隱藏在他裡面，是你們不能草率判斷的——以及他護理對他們通常的作為。」這個，約伯說，*我也不隱瞞。*神沒有向我們隱藏的，我們也不可向我們當教導的人隱藏。*顯明的事永遠屬於我們和我們的子孫。*2. 他要如何教導他們：*神的作為，*就是說，藉著他的力量和幫助。那些承擔教導別人之責的人，必須仰望神的手來引導他們、開通他們的耳朵（賽 50:4）、開他們的嘴唇。那些被神以大能的手教導的人，最能教導別人（賽 8:11）。3. 他們有什麼理由學習他即將教導的事（約伯記 27:12）——這是由他們自己的觀察所證實的：你們自己都見過（但我們所聽見、看見和知道的事，仍需要被教導，好使我們完全明白），而且這可以使他們在判斷他的事上歸正：為何你們全然變為虛妄，因我受苦便定我為惡人呢？真理若正確理解和應用，便能治癒我們因錯誤而產生的心思虛妄。他如今特別要擺在他們面前的，是神為惡人所定的分，特別是強暴人的分（約伯記 27:13），可比照約伯記 20:29。他們在世界上的分也許是財富和高升，但他們在神面前的分卻是毀滅和悲慘。他們也許不在任何地上權勢的管轄之下，但全能者能對付他們。
II. 他這樣做，是藉著指出惡人在某些方面可能興盛，但毀滅正是在這些方面伴隨著他們；這就是他們的分，這就是他們的產業，這是他們必須承受的。
1. 他們可能在兒女上興盛，但毀滅隨之而來。他的兒女或許增多（約伯記 27:14）——或作被高舉（有人如此譯）；他們人數眾多，而且被提升到尊榮和廣大的產業。屬世的人被說成滿了兒女（詩 17:14），正如那裡的旁註所說，*他們的兒女滿了。*父母在其中盼望自己得以存活，在他們的高升中得著尊榮。但他們留下的兒女越多、留給他們的興盛越大，他們為神審判的箭所留下的靶子就越多、越醒目——他的三樣災：刀劍、饑荒和瘟疫（撒下 24:13）。（1.）他們當中有些人要死於刀劍——也許是戰爭的刀劍（他們教導兒女以刀劍為生，如以掃——創 27:40，而如此行的人通常遲早會死於刀下）；或是因罪行而受司法之刀；或是因覬覦他們的產業而被謀殺者的刀。（2.）他們當中另有些人要死於饑荒（約伯記 27:14）：*他必不得飽食。*他以為已經為他們確保了大量的產業，但可能發生的是他們被降到貧窮，以至於沒有生命的必需品，至少不能舒適度日。他們要如此缺乏，以至於沒有足夠的食物；又要如此貪婪或不滿，以至於他們所有的也不能滿足他們——因為不如從前那樣多，或不如從前那樣精緻。你們吃，卻不得飽（該 1:6）。（3.）剩下的人必被死亡埋葬，就是說，要死於瘟疫——這被稱為死亡（啟 6:8），而且要被草率和倉促地埋葬——一死就埋，毫無隆重的儀式，*如同驢子被埋葬一般；甚至他們的寡婦也不哀哭；*她們沒有能力穿上喪服。或者這表明這些惡人，正如他們活著時不被人所願，死時也不被人哀悼，甚至他們的寡婦也認為自己慶幸擺脫了他們。
2. 他們可能在產業上興盛，但毀滅也伴隨著他們（約伯記 27:16-18）。（1.）我們假定他們在金錢和器具上富足，在衣物和陳設上豐裕。他們雖積蓄銀子如塵沙，預備衣服如泥土；他們周圍堆滿了衣服，多如泥土的堆。或者這暗示他們有如此多的衣服，以至於甚至成了他們的負擔。他們為自己堆積厚泥（哈 2:6）。看哪，屬世之人的關切和事業是什麼——堆積屬世的財富。多多益善，直到銀子生銹、衣服被蟲蛀（雅 5:2-3）。但這一切有什麼結果呢？他自己永遠不能從中受益；死亡要剝去他，死亡要搶奪他——若他沒有更早被搶奪和剝光的話（路 12:20）。不但如此，神要如此安排，使義人穿上他的衣服，無辜的人分取他的銀子。[1.] 他們要得著它，並在他們中間分配。護理要以某種方式如此安排，使好人誠實地得到惡人所不誠實地得到的財富。罪人為義人積蓄財寶（箴 13:22）。神隨己意支配人的產業，常常使他們的遺囑與他們的意願相違。他所恨惡和逼迫的義人要管轄他一切勞碌所得的，並在適當的時候連本帶利收回那被強暴奪去的。埃及人的珠寶成了以色列人的工價。所羅門觀察到（傳 2:26），神使罪人作義人的苦工；因為神使罪人勞碌積蓄，好賜給那在神面前蒙悅納的人。[2.] 他們要用它行善。無辜的人不像那斂財的人一樣囤積銀子，而是要分給窮人，要分給七人，也分給八人，這是積存最好的保障。金錢如同糞肥，若不散播便毫無用處。當神使好人富足時，他們必須記得自己不過是管家，必要交帳。壞人以不正當手段獲取而給家族帶來咒詛的，好人以正當使用而給家族帶來福氣。人以不義之財增添財物的，必為那憐憫窮人的人積蓄（箴 28:8）。（2.）我們假定他們為自己建造了堅固而宏偉的房屋；但它們卻如蛀蟲在舊衣服中為自己所做的窩一般，很快就會被抖出來（約伯記 27:18）。他在其中十分安全，如蛀蟲一樣，毫無危險的預感；但它卻如守望者所搭的棚一般短暫，很快便要被拆去、消失，他的地方也不再認識他。
3. 毀滅伴隨他們的身體——雖然他們在健康和安逸中活了很長時間（約伯記 27:19）：富足的人雖然躺臥，要在他的財富豐盛中安歇（靈魂哪，你只管安逸），要躺臥在其中如同躺臥在他的堅固城裡，在別人看來非常幸福、非常安逸；卻不得收殮，就是說，他的心不能安寧、安定、收斂來享受他的財富。他不像別人所想像的那樣安然入睡。他躺臥，但他的豐盛不容他安睡——至少不如勞碌的人那樣甘甜（傳 5:12）。他躺臥，卻輾轉反側直到天亮，然後*他轉眼之間就歸於無有；*他看見自己和所有的一切，彷彿在轉眼之間急速消逝。他的憂慮增加了他的恐懼，兩者一起使他不得安寧，以至於當我們跟隨他到他的床前時，我們在那裡找不到他的幸福。但在結尾處，我們被召喚去注意他的離場，看他死時和死後是何等悲慘。
（1.）他死時是悲慘的。對他來說，死亡是恐怖之王（約伯記 27:20-21）。當某種致命的疾病抓住他時，他是何等驚惶！*驚恐如大水將他追上，彷彿被洶湧的潮水所環繞。他一想到要離開這世界就戰兢，更何況是要遷到另一個世界。這使他的疾病中攙雜了憂愁和忿怒，正如所羅門所觀察到的（傳 5:17）。這些驚恐使他或是[1.] 陷入沉默而陰沉的絕望之中；於是神忿怒的暴風、死亡的暴風可以說在夜間將他偷去，無人察覺、無人注意。或者，[2.] 陷入公開而喧嚷的絕望之中；於是他被說成被帶走，*如同被暴風和東風從他的本處拋出——猛烈、喧鬧、非常可怕。死亡對敬虔的人來說，如同順風將他帶到天上家鄉；但對惡人來說，卻如同東風、暴風、狂飆，在混亂和驚惶中將他捲去，直到毀滅。
（2.）他死後是悲慘的。[1.] 他的靈魂落在神公正的義怒之下，而正是對那義怒的恐懼使他在死亡臨近時如此驚惶（約伯記 27:22）：神要向他降災，並不吝惜。他活著的時候曾享受寬容之恩的好處；但如今神忍耐的日子已過，他不再寬容，而是將他烈怒的滿杯傾倒在他身上。神所傾倒在一個人身上的，是無可逃遁、也無可承受的。我們讀到神從天上降大冰雹在迦南人身上（書 10:11），在他們當中造成了可怕的殺傷；但那與神將他烈怒的全部重量傾倒在罪人的良心上相比又算得了什麼——如同鉛錠一般（亞 5:7-8）？被定罪的罪人看見神的烈怒向他襲來，巴不得逃脫神的手；卻不能：地獄的門上了鎖、加了閂，深淵限定，呼求山和磐石的遮蔽也是徒然。那些如今不肯被勸說逃到那向他們伸出、要接納他們的神恩之臂膀中的，將來也不能逃脫那即將伸出要毀滅他們的神怒之臂膀。[2.] 他的名聲落在全人類公正的義怒之下（約伯記 27:23）：*人要向他拍掌，*就是說，他們要因神剪除他的審判而喜樂，因他的傾覆而滿足。惡人滅亡，人皆歡呼（箴 11:10）。當神埋葬他時，人要從他的本處發出叱聲，在他的名上留下永久的恥辱記號。在他曾被奉承和吹捧的地方，他要被嘲笑（詩 52:7），他的骨灰也要被踐踏。
英文原文
Heritage of the Wicked (1520 BC)
¹¹ I will teach you by the hand of God: that which is with the Almighty will I not conceal.
¹² Behold, all ye yourselves have seen it; why then are ye thus altogether vain?
¹³ This is the portion of a wicked man with God, and the heritage of oppressors, which they shall receive of the Almighty.
¹⁴ If his children be multiplied, it is for the sword: and his offspring shall not be satisfied with bread.
¹⁵ Those that remain of him shall be buried in death: and his widows shall not weep.
¹⁶ Though he heap up silver as the dust, and prepare raiment as the clay;
¹⁷ He may prepare it, but the just shall put it on, and the innocent shall divide the silver.
¹⁸ He buildeth his house as a moth, and as a booth that the keeper maketh.
¹⁹ The rich man shall lie down, but he shall not be gathered: he openeth his eyes, and he is not.
²⁰ Terrors take hold on him as waters, a tempest stealeth him away in the night.
²¹ The east wind carrieth him away, and he departeth: and as a storm hurleth him out of his place.
²² For God shall cast upon him, and not spare: he would fain flee out of his hand.
²³ Men shall clap their hands at him, and shall hiss him out of his place.
Job's friends had seen a great deal of the misery and destruction that attend wicked people, especially oppressors; and Job, while the heat of disputation lasted, had said as much, and with as much assurance, of their prosperity; but now that the heat of the battle was nearly over he was willing to own how far he agreed with them, and where the difference between his opinion and theirs lay. 1. He agreed with them that wicked people are miserable people, that God will surely reckon with cruel oppressors, and one time or other, one way or other, his justice will make reprisals upon them for all the affronts they have put upon God and all the wrongs they have done to their neighbours. This truth is abundantly confirmed by the entire concurrence even of these angry disputants in it. But, 2. In this they differed—they held that these deserved judgments are presently and visibly brought upon wicked oppressors, that they travail with pain all their days, that in prosperity the destroyer comes upon them, that they shall not be rich, nor their branch green, and that their destruction shall be accomplished before their time (so Eliphaz, Job 15:20,21,29,32), that the steps of their strength shall be straitened, that terrors shall make them afraid on every side (so Bildad, Job 18:7,11), that he himself shall vomit up his riches, and that in the fulness of his sufficiency he shall be in straits, so Zophar, Job 20:15,22. Now Job held that, in many cases, judgments do not fall upon them quickly, but are deferred for some time. That vengeance strikes slowly he had already shown (Job 21:1-34,24:1-25); now he comes to show that it strikes surely and severely, and that reprieves are no pardons.
I. Job here undertakes to set this matter in a true light (Job 27:11,12): I will teach you. We must not disdain to learn even from those who are sick and poor, yea, and peevish too, if they deliver what is true and good. Observe, 1. What he would teach them: "That which is with the Almighty," that is, "the counsels and purposes of God concerning wicked people, which are hidden with him, and which you cannot hastily judge of; and the usual methods of his providence concerning them." This, says Job, will I not conceal. What God has not concealed from us we must not conceal from those we are concerned to teach. Things revealed belong to us and our children. 2. How he would teach them: By the hand of God, that is, by his strength and assistance. Those who undertake to teach others must look to the hand of God to direct them, to open their ear (Isa 50:4), and to open their lips. Those whom God teaches with a strong hand are best able to teach others, Isa 8:11. 3. What reason they had to learn those things which he was about to teach them (Job 27:12), that it was confirmed by their own observation—You yourselves have seen it (but what we have heard, and seen and known, we have need to be taught, that we may be perfect in our lesson), and that it would set them to rights in their judgment concerning him—"Why then are you thus altogether vain, to condemn me for a wicked man because I am afflicted?" Truth, rightly understood and applied, would cure us of that vanity of mind which arises from our mistakes. That particularly which he offers now to lay before them is the portion of a wicked man with God, particularly of oppressors, Job 27:13. Compare Job 20:29. Their portion in the world may be wealth and preferment, but their portion with God is ruin and misery. They are above the control of any earthly power, it may be, but the Almighty can deal with them.
II. He does it, by showing that wicked people may, in some instances, prosper, but that ruin follows them in those very instances; and that is their portion, that is their heritage, that is it which they must abide by.
1. They may prosper in their children, but ruin attends them. His children perhaps are multiplied (Job 27:14) or magnified (so some); they are very numerous and are raised to honour and great estates. Worldly people are said to be full of children (Ps 17:14), and, as it is in the margin there, their children are full. In them the parents hope to live and in their preferment to be honoured. But the more children they leave, and the greater prosperity they leave them in, the more and the fairer marks do they leave for the arrows of God's judgments to be levelled at, his three sore judgments, sword, famine, and pestilence, 2Sa 24:13. (1.) Some of them shall die by the sword, the sword of war perhaps (they brought them up to live by their sword, as Esau, Ge 27:40, and those that do so commonly die by the sword, first or last), or by the sword of justice for their crimes, or the sword of the murderer for their estates. (2.) Others of them shall die by famine (Job 27:14): His offspring shall not be satisfied with bread. He thought he had secured to them large estates, but it may happen that they may be reduced to poverty, so as not to have the necessary supports of life, at least not to live comfortably. They shall be so needy that they shall not have a competency of necessary food, and so greedy, or so discontented, that what they have they shall not be satisfied with, because not so much, or not so dainty, as what they have been used to. You eat, but you have not enough, Hag 1:6. (3.) Those that remain shall be buried in death, that is, shall die of the plague, which is called death (Re 6:8), and be buried privately and in haste, as soon as they are dead, without any solemnity, buried with the burial of an ass; and even their widows shall not weep; they shall not have wherewithal to put them in mourning. Or it denotes that these wicked men, as they live undesired, so they die unlamented, and even their widows will think themselves happy that they have got rid of them.
2. They may prosper in their estates, but ruin attends them too, Job 27:16-18. (1.) We will suppose them to be rich in money and plate, in clothing and furniture. They heap up silver in abundance as the dust, and prepare raiment as the clay; they have heaps of clothes about them, as plentiful as heaps of clay. Or it intimates that they have such abundance of clothes that they are even a burden to them. They lade themselves with thick clay, Hab 2:6. See what is the care and business of worldly people—to heap up worldly wealth. Much would have more, until the silver is cankered and the garments are moth-eaten, Jam 5:2,3. But what comes of it? He shall never be the better for it himself; death will strip him, death will rob him, if he be not robbed and stripped sooner, Lu 12:20. Nay, God will so order it that the just shall wear his raiment and the innocent shall divide his silver. [1.] They shall have it, and divide it among themselves. In some way or other Providence shall so order it that good men shall come honestly by that wealth which the wicked man came dishonestly by. The wealth of the sinner is laid up for the just, Pr 13:22. God disposes of men's estates as he pleases, and often makes their wills against their wills. The just, whom he hated and persecuted, shall have rule over all his labour, and, in due time, recover with interest what was violently taken from him. The Egyptians' jewels were the Israelites' pay. Solomon observes (Ec 2:26) that God makes the sinners drudges to the righteous; for the sinner he gives travail to gather and heap up, that he may give to him that is good before God. [2.] They shall do good with it. The innocent shall not hoard the silver, as he did that gathered it, but shall divide it to the poor, shall give a portion to seven and also to eight, which is laying up the best securities. Money is like manure, good for nothing if it be not spread. When God enriches good men they must remember they are but stewards and must give an account. What bad men bring a curse upon their families with the ill-getting of good men bring a blessing upon their families with the well-using of. He that by unjust gain increaseth his substance shall gather it for him that will pity the poor, Pr 28:8. (2.) We will suppose them to have built themselves strong and stately houses; but they are like the house which the moth makes for herself in an old garment, out of which she will soon be shaken, Job 27:18. He is very secure in it, as a moth, and has no apprehension of danger; but it will prove of as short continuance as a booth which the keeper makes, which will quickly be taken down and gone, and his place shall know him no more.
3. Destruction attends their persons, though they lived long in health and at ease (Job 27:19): The rich man shall lie down to sleep, to repose himself in the abundance of his wealth (Soul, take thy ease), shall lie down in it as his strong city, and seem to others to be very happy and very easy; but he shall not be gathered, that is, he shall not have his mind composed, and settled, and gathered in, to enjoy his wealth. He does not sleep so contentedly as people think he does. He lies down, but his abundance will not suffer him to sleep, at least not so sweetly as the labouring man, Ec 5:12. He lies down, but he is full of tossings to and fro till the dawning of the day, and then he opens his eyes and he is not; he sees himself, and all he has, hastening away, as it were, in the twinkling of an eye. His cares increase his fears, and both together make him uneasy, so that, when we attend him to his bed, we do not find him happy there. But, in the close, we are called to attend his exit, and see how miserable he is in death and after death.
(1.) He is miserable in death. It is to him the king of terrors, Job 27:20,21. When some mortal disease seizes him what a fright is he in! Terrors take hold of him as waters, as if he were surrounded by the flowing tides. He trembles to think of leaving this world, and much more of removing to another. This mingles sorrow and wrath with his sickness, as Solomon observes, Ec 5:17. These terrors put him either [1.] Into a silent and sullen despair; and then the tempest of God's wrath, the tempest of death, may be said to steal him away in the night, when no one is aware or takes any notice of it. Or, [2.] Into an open and clamorous despair; and then he is said to be carried away, and hurled out of his place as with a storm, and with an east wind, violent, and noisy, and very dreadful. Death, to a godly man, is like a fair gale of wind to convey him to the heavenly country, but, to a wicked man, it is like an east wind, a storm, a tempest, that hurries him away in confusion and amazement, to destruction.
(2.) He is miserable after death. [1.] His soul falls under the just indignation of God, and it is the terror of that indignation which puts him into such amazement at the approach of death (Job 27:22): For God shall cast upon him and not spare. While he lived he had the benefit of sparing mercy; but now the day of God's patience is over, and he will not spare, but pour out upon him the full vials of his wrath. What God casts down upon a man there is no flying from nor bearing up under. We read of his casting down great stones from heaven upon the Canaanites (Jos 10:11), which made terrible execution among them; but what was that to his casting down his anger in its full weight upon the sinner's conscience, like the talent of lead? Zec 5:7,8. The damned sinner, seeing the wrath of God break in upon him, would fain flee out of his hand; but he cannot: the gates of hell are locked and barred, and the great gulf fixed, and it will be in vain to call for the shelter of rocks and mountains. Those who will not be persuaded now to fly to the arms of divine grace, which are stretched out to receive them, will not be able to flee from the arms of divine wrath, which will shortly be stretched out to destroy them. [2.] His memory falls under the just indignation of all mankind (Job 27:23): Men shall clap their hands at him, that is, they shall rejoice in the judgments of God, by which he is cut off, and be well pleased in his fall. When the wicked perish there is shouting, Pr 11:10. When God buries him men shall hiss him out of his place, and leave on his name perpetual marks of infamy. In the same place where he has been caressed and cried up he shall be laughed at (Ps 52:7) and his ashes shall be trampled on.
約伯有時曾抱怨朋友們在辯論中過於急切，幾乎不容他插話：「容我說話」「惟願你們全然閉口！」但如今，看來他們已喘不過氣來，留出空間讓他隨意說。要麼是他們自己已被說服約伯是對的，要麼是他們已對說服約伯他錯了感到絕望；因此他們丟下兵器、放棄了這案子。約伯勝過了他們，迫使他們退出了戰場；因為真理偉大，必將得勝。約伯先前所說的（Job 26:1-14）已是對比勒達講論的充分回答；如今約伯稍作停頓，要看瑣法是否會再輪到他發言；但他既不接續，約伯便自己繼續，在無人打擾或惹他煩惱之下，把他在這事上想說的都說了。I. 他以對自己純正的鄭重宣告、以及他緊守純正的決心作為開始（Job 27:2-6）。II. 他表達了對他們所指控他的假冒為善的畏懼（Job 27:7-10）。III. 他指出惡人雖長久昌盛，終局卻是悲慘的，以及隨著他們、並延及他們家族的咒詛（Job 27:11-23）。