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Elihu, it is likely, paused awhile, to see if Job had any thing to say against his discourse in the foregoing chapter; but he sitting silent, and it is likely intimating his desire that he would go on, he here proceeds. And, I. He bespeaks not only the audience, but the assistance of the company, Job 33:2-4. II. He charges Job with some more indecent expressions that had dropped from him, Job 33:5-9. III. He undertakes to convince him that he had spoken amiss, by showing very fully, 1. God's incontestable justice, Job 33:10-12,17,19,23. 2. His sovereign dominion, Job 33:13-15. 3. His almighty power, Job 33:20,24. 4. His omniscience, Job 33:21,22,25. 5. His severity against sinners, Job 33:26-28. 6. His overruling providence, Job 33:29,30. IV. He teaches him what he should say, Job 33:31,32. And then, lastly, he leaves the matter to Job's own conscience, and concludes with a sharp reproof of him for his peevishness and discontent, Job 33:33-37. All this Job not only bore patiently, but took kindly, because he saw that Elihu meant well; and, whereas his other friends had accused him of that from which his own conscience acquitted him, Elihu charged him with that only for which, it is probable, his own heart, now upon the reflection, began to smite him.
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The Address of Elihu (1520 BC)
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以利戶的宣講（主前1520年）
¹ 以利戶又接著說：
² 你們智慧人要聽我的話；有知識的人要側耳聽我。
³ 因為耳朵試驗言語，好像上膛品嘗食物。
⁴ 我們當選擇公正；我們彼此當知道何為善。
⁵ 約伯曾說：我是公義的，神奪去了我的理。
⁶ 我豈能說謊違背我的理？我雖無過，受的傷卻無法醫治。
⁷ 誰像約伯，喝譏誚如同喝水呢？
⁸ 他與作孽的結伴同行，與惡人一同行走。
⁹ 他說：人以神為樂，終究無益。
在此，I. 以利戶謙卑地向聽眾致辭，如同一個演說家，努力爭取他們的好感和善意的關注。1. 他稱他們為智慧人，是有知識的人（Job 34:2）。與通達的人打交道是令人舒暢的。我對明通人說話，他們能判斷我所說的（1Co 10:15）。以利戶與他們意見不同，卻仍稱他們為有智慧、有見識的人。易怒的爭辯者認為凡不與自己同心的人都是愚妄人；但我們欠那些有智慧之人的公正承認，即使我們的見解與他們不一致。2. 他向他們的判斷上訴，因此服在他們的試驗之下（Job 34:3）。明辨之人的*耳朵試驗言語，*試驗所說的話是真是假、是對是錯，說話的人必須經得起明達者的檢驗。正如我們必須試驗所聽見的一切，我們也當樂意我們所說的被人試驗。3. 他把他們納入與他同夥的地位，一同審查和討論這事（Job 34:4）。他不假裝是唯一的獨裁者，也不獨自斷言何為公正和美好、何為不然，而是樂意與他們一同探究，並要求協商：「讓我們同意放下一切敵意和紛爭，放下一切成見和強詞奪理，放下固執已見的偏執，*讓我們為自己選擇公正；*讓我們確立正確的原則作為出發點，然後採取正確的方法去尋找真理；*讓我們彼此知道，*藉著交換意見和交流理由，*何為善，*何為不善。」請注意，當我們同意互相協助去尋找真理時，才有可能辨明何為正。
II. 他嚴厲指控約伯先前所說的一些激烈言辭——那些話影射了神的治理——並向全體聽眾上訴，約伯是否不該因此被傳訊和糾正。
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他盡可能照所記得的複述約伯所說過的話。（1.）他堅持自己的無辜。約伯曾說，我是公義的（Job 34:5），被催逼認罪時，頑固地堅持無罪的辯護：我豈能說謊違背我的理？（Job 34:6）。約伯曾說過這樣意思的話：我持守我的義（Job 27:6）。（2.）他指控神待他不公——在使他受苦上虧待了他，又不為他主持公道：神奪去了我的理；約伯曾如此說（Job 27:2）。（3.）他對得著舒解感到絕望，斷定神不能或不願幫助他：我的傷無法醫治，可能致命，然而卻無過犯；我手中沒有不義（Job 16:16,17）。（4.）他實際上等於說，事奉神毫無所得，至終沒有人因事奉神而受益（Job 34:9）：他曾說過那些使人懷疑他認為人以神為樂終究無益的話。誠然，宗教中有眼前的喜樂；因為甚麼是宗教，豈不是以神為樂——與他相交，與他同心，像以諾那樣與神同行嗎？這是對宗教的正確理解，也說明了它的道路是滿有喜樂的。然而宗教的益處卻被否認了，彷彿事奉神是徒然的（瑪拉基書三章14節）。這是以利戶根據約伯所說的話（Job 9:22）——他滅絕完全人和惡人——而推斷為約伯的意見；這話其中有真理（因為萬事臨到眾人都是一樣的），但表達得不當，給了這指控太多的把柄，因此約伯默默坐在其下，沒有嘗試為自己辯護；卡里爾先生由此恰當地觀察到：好人有時說得比自己所想的更糟；一個好人寧可承受多於自己所該受的責備，也不願在自己該受責備時堅持為自己開脫。
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他因此嚴厲地指控約伯。總的來說，誰像約伯呢？（Job 34:7）。「你們可曾認識像約伯這樣的人，或聽見有人如此離譜地說話嗎？」他把約伯描繪成，（1.）坐在譏誚者的座位上：「他喝譏誚如同喝水，」也就是說，「他放縱自己肆意譏誚神和他的朋友們，以如此行為樂，在反諷中非常慷慨。」或，「他非常貪婪地接收和聆聽別人對弟兄的譏誚和輕蔑，對之十分滿意並加以推崇。」或如有人所解釋的，「他以這些愚蠢的言論使自己成為譏誚的對象，使自己非常暴露在毀謗之下，給別人留下笑柄；同時他的宗教因此受損，宗教的聲譽也從他的側面受了傷。」我們需要禱告，求神永不任憑我們自己說或做任何可能使我們成為愚妄人笑柄的事（詩篇三十九篇8節）。（2.）行在不虔敬人的道上，站在罪人的道路中：他與作孽的結伴同行（Job 34:8）——不是說他在日常生活中真的與他們結交，而是說在他的意見中他偏袒和姑息他們，堅固了他們的手。若（如下文Job 34:9為證明此點所言）人以神為樂終究無益，他為何不放縱自己的情慾，與作孽的人結夥呢？說我徒然潔淨了我的手的人，不僅得罪了神的眾子（詩篇七十二篇13、14節），更是討好了他的仇敵，說了他們所說的話。
¹⁰ 所以你們明達的人要聽我口出的言語；神斷不致行惡，全能者斷不致顛倒判斷。
¹¹ 他必照人所行的報應人，使各人照自己的道路得著。
¹² 神必不行惡，全能者必不顛倒判斷。
¹³ 誰派他治理大地？誰安定全世界呢？
¹⁴ 他若向人留意，若將自己的靈和氣收歸自己；
¹⁵ 凡有血氣的就必一同死亡，人必歸回塵土。
以利戶演講的目的是要使約伯與他的患難和解，使他的心在其中平靜下來。為此，他在前一章表明，神使他受苦並非要害他，而是為了他屬靈的益處。在本章他表明，神使他受苦沒有冤枉他，也沒有超過他所當受地懲罰他。若前者不能使他滿足，後者也當使他緘默。在這些經文中，他把話語指向全體會眾：你們明達的人要聽我（Job 34:10），並藉著贊同我所說的，表明你們是有見識的。他所說的就是：公義的神從未、也永不會虧待他的任何受造物，他的道路是公平的，我們的道路才是不公平。這裏所維護的真理，涉及神一切作為的公正和公平。如今請在這些經文中觀察——
I. 這真理被如何清楚地陳明，從反面的和正面的兩方面。1. 他不虧待任何人：神斷不致行惡，全能者斷不致顛倒判斷（Job 34:10）。這與他本性的完全不相容，也與他旨意的純潔不相容（Job 34:12）：神必不行惡，全能者必不顛倒判斷。他既不能、也不會做不義的事，也不苛刻地對待任何人。他絕不會在未發現罪惡之處施加刑罰之惡，也不會在不恰當的比例中施加，因為那就是行惡顛倒判斷了。若有上訴呈到他面前，或他要作出最終判決，他必著眼於案件的曲直，而不看人的情面，因為看情面就是顛倒判斷。他永不會冤枉任何人，也不會拒絕任何人應得的權利，天必快快表明他的公義。因為他是神，所以是無限完全和聖潔的，他既不能自己行不義，也不能在別人中縱容它——正如他不能死、不能說謊、不能否認自己一樣。他雖是全能的，卻從不像有權勢的人那樣以能力支持不義。他是沙代——全足的神，因此他不能被惡試探（Jam 1:13），去做不義的事。2. 他向所有人施行公正（Job 34:11）：*他必照人所行的報應人。*善工將得賞賜，惡工將受懲罰或被補償；因此或遲或早，在今生或來世，他必使各人照自己的道路得著。這是分配正義的常規準則——照各人的行為報應各人。*你對義人說，他必享福樂；惡人有禍了，他必遭災禍。*若如今堅持不懈的事奉未得賞賜，如今固執不化的罪惡未受懲罰，然而將來有一日，神必充充足足地照各人的行為報應各人，連延遲的利息一併償還。
II. 這真理被如何熱切地主張，1. 以對其真實性的確信：神必不行惡（Job 34:12）。這是一個無人能否認或質疑的真理；是我們可以視為理所當然、我們全都同意的：神必不行惡。2. 以對相反想法的厭惡（Job 34:10）：*神斷不致行惡，*我們也斷不可心存最少的疑心，或說任何看來像指控他如此行的話。
III. 這真理被如何用兩個論證加以證明：
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他獨立而絕對的主權和統治（Job 34:13）：誰派他治理大地，授權他管理世人的事務呢？或，除他以外誰安定全世界的人類呢？他對人的國度有獨一的行政權，而且是憑自己擁有的，不是受任何別者所託付或為任何別者而領受。（1.）治理權確實屬於他，他在天上地下萬軍中都照自己的旨意行事；因此不可指控他不義；因為審判全地的主豈不行公義嗎？（Ge 18:25）。若在他有或可能有任何不義，神怎能治理或審判世界呢？（Ro 3:5,6）。那有權享有如此無限權柄的，最確定地在他自己裏面有不玷污的純潔。這也是我們應當在神一切的作為中安然順服的好理由。那安定全世界的主，豈不能安排我們和我們的事務嗎？（2.）同樣確定的是，他的權力不是從任何人領受的，也不是受託的職分，而是他的權力是原始的，和他的存在一樣出於自己；因此，他若不是完全公義的，全世界和其中的事務很快就會陷入極大的混亂。地上最高的權力之上有一位神，他們要向他交代，因為他們離行不義不遠。但因此神以上沒有更高的，因為他不可能（他的本性如此完全）做任何需要被約束的事。他若是一位絕對的君主，我們就有義務順服他，因為沒有更高的權力可以上訴，所以順服既是美德，也是必須。
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他不可抗拒的權能（Job 34:14）：他若向人留意與他爭辯，更何況若（如有人所讀）他向人心存反對要毀滅他，他若以至高主權或以嚴格公義對待人，就無人能在他面前站立；人的靈和氣很快就會消散，凡有血氣的就必一同死亡（Job 34:15）。許多人的誠實純粹是因為他們無能為力；他們不行不義，是因為不能承受其後果，或因為他們沒有能力去行。但神能輕易而突然地壓碎任何人，卻不以專橫的權力壓碎任何人，因此這必歸於他本性的無限完全，而那是不可改變的。請看，（1.）神能對我們做甚麼。他能頃刻間使我們歸於塵土；不需要他的全能有任何積極的作為；他只要收回那使我們存活的護理的同工——他若將自己的靈和氣收歸自己——那起初從他手中而來、至今仍在他手中的靈和氣，我們就立刻斷氣，如同空氣被抽空的氣泵中的動物。（2.）他可以做甚麼而不冤枉我們。他可以收回他所賜的生命——我們不過是按其旨意使用的承租人，而且我們也已經喪失了資格；因此，只要這生命是出於他純粹的恩惠而繼續的，無論別的甚麼安慰被取去，我們就沒有理由呼喊冤枉。
¹⁶ 你若明達，就當聽這話，留心聽我言語的聲音。
¹⁷ 難道恨惡公理的能掌權嗎？你竟定那有公義者為有罪嗎？
¹⁸ 人對君王說，你是鄙陋的，對君王說，你們是邪惡的，這合宜嗎？
¹⁹ 何況對那待王子不徇情面，也不看重富足人過於貧窮人的呢？因為他們都是他手所造的。
²⁰ 他在頃刻之間使他們死亡，百姓在半夜被驚擾而過去；有權勢的被無人之力奪去。
²¹ 因為他的眼目注視人的道路，他觀看人一切的腳步。
²² 沒有黑暗，也沒有死蔭，可以讓作孽的人在其中藏身。
²³ 因為他不必為人定的日期，使人進前來與神理論。
²⁴ 他破碎有權勢的人，其數無法計算，又設立別人代替他們。
²⁵ 所以他知道他們的作為；他在夜間翻覆他們，他們便被壓碎。
²⁶ 他在眾人眼前，像懲罰惡人一樣擊打他們；
²⁷ 因為他們偏離了他，也不留心他一切的道；
²⁸ 甚至使窮乏人的呼求達到他耳中，他也聽見困苦人的哀聲。
²⁹ 他使人安靜，誰能擾亂呢？他掩面，誰能見他呢？無論是對一國，或對一個人，都是如此——
³⁰ 使假冒為善的人不得作王，免得百姓陷入網羅。
以利戶在此更直接地對約伯說話。他先前對其餘的人說話（Job 34:10），稱他們為明達的人；如今對約伯說話，他在他的明達上加上一個若：你若明達，就當聽這話並留意（Job 34:16）。
I. 當聽這話：神所行的任何事都不可被他爭辯。審問和定神作為的罪——如約伯因他的不滿所行的——是大膽的放肆。1. 這如同把一個公然敵視公義的人推上權位一樣荒謬：難道恨惡公理的能掌權嗎？（Job 34:17）。公義的主如此熱愛公義，以至於與他相比，連約伯自己——雖是完全正直的人——也可被說成是恨惡公理的；他能掌權嗎？他能假裝指引神或糾正神所做的嗎？我們這樣不義的受造物，能向公義的神發號施令嗎？或他必須照我們的尺度行事嗎？當我們想到自己本性的敗壞，以及我們與永恆的公平法則之間的對立，就不能不看到我們向神發號施令是一件無恥而不敬的事。2. 這如同把一個最公義無辜的人傳到法庭，即使審訊中最清楚地顯明他極為公正，卻判他有罪一樣荒謬：*你竟定那在他一切道路上都公義、而且不能不如此的那一位為有罪嗎？3. 這比對一位君王說你是邪惡的，對審判席上的法官說你們是不敬虔的，*更為荒謬和不相稱（Job 34:18）。這會被視為對王權和司法的不可容忍的侮辱；沒有一個君王、沒有一個王子能忍受。為維護治理的尊嚴，除非有非常明顯的相反證據，我們假定所下的判決是公正的；但無論我們怎麼想，當面對君王說他是邪惡的，是不合宜的。拿單用比喻責備大衛。但無論大祭司或先知可以做甚麼，一個普通的臣民不該對當權者如此放肆。那麼對神這樣說——歸罪於他——他既不徇人的情面，就不會受試探去做不義的事——是何等荒謬呢！*他也不看重富足人過於貧窮人，*因此他配掌權，我們不該對他挑毛病（Job 34:19）。請注意，富人和窮人在神面前站在同一水平上。大人物不會因他的財富和偉大而過得更好或蒙恩；窮人也不會因他的貧窮而過得更糟，誠實的案件也不會被餓死。約伯如今貧窮了，在神面前卻應該與他富足時一樣蒙恩、一樣被看顧；*因為他們都是他手所造的。*他們的 person 如此：窮人與富人為同一隻手所造，出於同一模型。他們的景況也是如此：窮人被神的護理所造而為貧窮，正如富人被造而為富足；因此窮人不會因那屬於他的份而不是他的過錯而過得更糟。
II. 當聽這話：神所行的，都要承認並順服。以利戶在此向約伯提出多方面的考量，為要在約伯心中產生對神的崇高宏大的思想，從而勸他順服，不再繼續與他爭辯。
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神是全能的，能對付最剛強的人（Job 34:20）；連*眾百姓，*一國的人民，無論多麼眾多，必被驚擾，動搖，陷入混亂；連有權勢的人，那君王，無論多麼尊榮、多麼令人敬畏，若神一發令，必被奪去——從他的寶座上，不，從活人之地被奪去；他們必死；他們必過去。那統管死亡一切權勢的，還有甚麼不能做呢？請注意這毀滅的突然：他在頃刻之間使他們死亡。降卑驕傲的仇敵，對神而言不是需要時間的工作，他何時喜悅就迅速成就；他也沒有義務給他們警告，連一個時辰的警告也沒有。今夜就要你的靈魂。請注意這事的時機：百姓在半夜被驚擾，正當他們安穩無備、不能自救的時候；如同埃及人頭生被殺之時。這是神直接的作為：他們被無人之力奪去，不知不覺地，藉著隱秘的審判。神能自己謙卑最大的暴君，不需要任何人的協助或幫助。無論他有時使用誰的手來成就他的旨意，他不需要任何人，能不假手於人而行。他如此能壓倒的，也不僅是一個單獨的有權勢者，更是成群的（Job 34:24）：他破碎有權勢的人，其數無法計算；因為任何聯合的力量都不能抵擋全能者。然而，神毀滅暴政時，不是要製造無政府狀態；若那些治理不善的人被降卑了，不因此就意味著百姓不該有統治者；因為他破碎有權勢的人時，設立別人代替他們，那些會治理得更好的；或若他們不如此，他也在夜間翻覆他們，使他們被壓碎（Job 34:25）。且看伯沙撒。或若他給他們悔改的機會，他不立即毀滅他們，而是像懲罰惡人一樣擊打他們（Job 34:26）。一些降卑使人知罪的審判臨到他們；這些邪惡的統治者如同其他惡人一樣被擊打——同樣確實，同樣嚴重地在他們的身體、產業或家庭中被擊打，這是為了警戒鄰舍；這打擊是作為對別人的警報而給予的，因此是在眾人眼前給予的，好叫他們也看見而懼怕，在神的公義面前戰兢。若君王在他面前不能站立，我們怎能站立呢！
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神是無所不知的，能發現最隱秘的事。最剛強的人不能抵擋他的膀臂，最狡猾的人也不能逃脫他的眼目；因此，若有些人受罰比我們所認為該受的更多或更少，我們與其向神爭辯，不如將之歸於某種只有神知道的隱秘原因。因為，（1.）一切在他面前都是敞開的（Job 34:21）：*他的眼目注視人的道路；*這不僅是在他眼目所及的範圍內，使他可以看見，而是他的眼目注視著，使他實際觀察和監察。他看見我們眾人，也看見我們一切的腳步；我們無論往哪裏去，都在他眼目之下；我們一切作為，善的和惡的，都被留意、記錄、保存，等到展開案卷時要被帶到審判中。（2.）沒有甚麼是、或能向他隱藏的（Job 34:22）：沒有黑暗，也沒有死蔭——無論多麼隱密、多麼濃密、多麼孤寂、多麼遠離光線或視線——可以讓作孽的人在其中藏身，逃避公義之神的洞察之眼和報應之手。請注意，[1.] 作孽的人若可能，情願躲避世人的眼目（出於羞恥），躲避神的眼目（出於懼怕），如同亞當在園中的樹木之間。將有一日，有權勢的人和將軍們要向巖石和山嶺呼喊，求它們遮蔽他們。[2.] 他們情願被死蔭遮蔽，情願藏在墳墓裏永遠躺在那裏，也不願出現在基督的審判座前。（3.）想要逃脫神的公義、或在他的震怒追趕時藏匿，都是徒然的。作孽的人能找到方法和手段躲避人，卻不能躲避神：他知道他們的作為（Job 34:25），無論他們做甚麼、設計甚麼。
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神是公義的，在他一切的作為中都照著公平的法則。即使在他翻覆有權勢的人、將他們壓碎時，他也不必為人定的日期，使人進前來與神理論（Job 34:23）。他既不刑罰無辜的人，也不向有罪的人索取超過他們罪惡所當受的；至於罪與罰之間的比例，無限的智慧將作判斷。他不給任何人抱怨他苛刻對待的理由，也不讓任何人與神理論，或對他提起訴訟。若有人如此行，神說話時必被稱義，審判時必被清正。因此約伯對神的抱怨實在當受責備，在此被好好勸告撤回他的訴訟，因為他必定敗訴或被駁回。人不可妄想與全能者理論；有人如此讀整節經文。約伯常常想要在神面前陳明自己的案件。以利hu問：「這有何用？已經發出關於你的判決，必定被維持；其中找不到任何錯誤，也不能對它提出任何異議，到頭來必須照原樣成立。」神所做的一切都是好的，也必被發現如此。為了證明神毀滅有權勢的人、像懲罰惡人一樣擊打他們時，並沒有使人所受的超過所當受的，他指出他們的邪惡是甚麼（Job 34:27,28）；讓任何人將之與他們的刑罰相比，然後判斷他們是否不該受。簡而言之，這些不義的審判官——神要公正地審判他們——既不敬畏神，也不尊重人（Lu 18:2）。（1.）他們背叛神：他們偏離了他，丟棄了對他的敬畏，放棄了對他的思想；因為他們不留心他一切的道，既不留意他的誡命，也不留意他的護理，活在世上沒有神。這是一切惡人邪惡的根源——他們偏離了神；這是因為他們不留心，不是因為他們不能，而是因為他們不肯。不留心產生不敬虔，由此產生一切的不道德。（2.）他們對全人類施行暴政（Job 34:28）。他們不肯為自己呼求神；卻使窮乏人的呼求達到他耳中，那呼求是針對他們的。他們欺壓窮人，冤枉他們，壓碎他們，使他們更加貧困，使受苦的人更加受苦；窮人向神呼求，向他訴苦，他聽見他們並為他們申冤。那些有窮人的禱告和眼淚反對自己的人，景況是危險的；因為受壓迫者的呼喊遲早要引下報應落在壓迫者的頭上，沒有人能說這是超過所當受的（出埃及記二十二章23節）。
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神在人類一切事務中有不可控制的統治權，如此引導和管理一切關乎群體和個人的事，以至於他所設計的不能被挫敗，他所做的不能被更改（Job 34:29）。請注意，（1.）全世界的不悅不能擾亂那些被神的笑容所安靜的人。他使人安靜，誰能擾亂呢？（Job 34:29）。這是對地獄和地上一切權勢的挑戰——要去擾亂那些神對他們說平安、為他們創造平安的人。神若賜一國外在的平安，他能保護他所賜的，使它的敵人不能加以攪擾。神若只賜一個人內在的平安——那從義而來的安靜和永遠的確據——無論是撒但的控告、還是現今的苦難，不，連死亡的傳喚，也不能使他不安。甚麼能使那些靈魂在神裏面安然居住的人不安呢？見腓立比書四章7節。（2.）全世界的笑容不能安靜那些被神的皺眉所困擾的人；因為他若在不悅中*掩面，*扣留他恩寵的安慰，*誰能見他呢？*也就是說，誰能面對一位不悅的神，在他的震怒下支撐或使它轉離呢？誰能使他在決定隱藏時顯出臉面，或看透他周圍的雲霧和黑暗呢？或，誰能看見一個不安的罪人，以至於給他有效的幫助呢？誰能作神所敵對之人的朋友呢？離了神，無人能舒解外在景況的困苦。耶和華若不幫助你，我從何處幫助你？（2Ki 6:27）。也沒有人能舒解心靈上對抗神和他的驚嚇的困苦。他若將他震怒的意識印在一個有罪的良心上，受造物所能提供的一切安慰都是無效的。*對憂傷的心唱歌，就像醋倒在硝石上。*神在他對待群體和個人的作為中所表現的不可抗拒性，必須被承認：他所做的不能被控制，無論是對一國在其公共 capacity 中，或對一個人在其私人事務中。治理大國的同一護理，也管理最卑微的個人的事務；一國的力量不能抗拒他的權能，一個人的渺小也不能逃避他的察覺；但他所做的必有效地、得勝地成就。
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神是智慧的，關顧公眾福祉，因此安排使假冒為善的人不得作王，免得百姓陷入網羅（Job 34:30）。請看，（1.）假冒為善之人的驕傲。他們覬覦王位；人的稱讚和在世上的權力是他們的賞賜，是他們所追求的。（2.）暴君的詭計。他們圖謀自立時，有時利用宗教作為野心的外衣和掩護，藉著假冒為善而登上寶座。（3.）假冒為善的人作王時百姓所處的危險。他們很可能被罪惡或患難，或兩者，所網羅。虛偽者手中的權力，往往對百姓的權利和自由具毀滅性，而百姓被誘騙失去的，比被強迫失去的更容易。在敬虔外貌的幌子下，敬虔的能力也同樣受到了極大的損害。（4.）神聖護理為防止這危險而對百姓的眷顧——*使假冒為善的人不得作王，*或完全不讓他作王，或不讓他長久作王。神若為一國百姓存留憐憫，他必或阻止假冒為善的統治者興起，或加速他們的傾覆。
³¹ 人對神說：我受了責罰，不再犯罪；
³² 我所看不明求你指教我；我若作了孽，必不再作。
³³ 這豈能隨你的心願？他必施行報應；無論你拒絕或接受，都不由你；所以你要說你所知道的。
³⁴ 明達的人必對我說，智慧人必留心聽我的話。
³⁵ 約伯說話沒有知識，言語中毫無智慧。
³⁶ 我願約伯被試驗到底，因他回答的話像惡人。
³⁷ 他在罪上又加悖逆，在我們中間拍手，用許多言語頂撞神。
在這些經文中——
I. 以利戶指教約伯在患難中當說甚麼（Job 34:31,32）。責備了他急躁激烈的話之後，他把更好的話放在他口中。當我們為不妥之處責備時，必須指明何為善，好叫我們的責備成為管教的責備（Pr 6:23）。他不是把這些話強加於約伯，而是推薦給他，視之為*所當說的。總的來說，他要他為自己在患難中的不當行為和不得體的言辭悔改。約伯的其他朋友要他承認自己是惡人，他們做得過分反而壞了事。以利戶只要他承認自己在這場爭論的管理中嘴唇冒失發言。*讓我們在給予責備時記住這一點，不要把事情說得比實際更糟；因為誇大罪行可能使起訴失敗。以利hu敲對了釘子，因而奏效。他指導約伯，1. 為自己的罪在神面前謙卑，接受罪的刑罰：*我受了責罰。*我所受的苦是理所當然臨到我的，因此我必忍受，不僅在其中稱義神，更承認他的良善。許多人受管教卻不承受管教——不好好地承受，因此實際上根本沒有承受。悔改者若真誠，就會以神所做的一切為好的，會把管教當作為了益處而設的醫療手段來承受。2. 禱告求神向他啟示他的罪（Job 34:32）：*我所看不明求你指教我。*主啊，在回顧中，我發現自己裏面有許多不妥，行了許多不妥的事，但我有理由擔心還有更多我所不覺察的——更大的可憎之事，因著無知、錯誤和對自己的偏袒，我至今還沒有看見；主啊，求你使我看見它，喚醒良心忠實地盡其職責。一個好人願意知道自己最壞的一面，尤其在患難中，渴望被告知神為何與他爭辯、神管教他的旨意何在。3. 應許改正（Job 34:31）：不再犯罪。「我若作了孽（或既然我作了），我必不再如此行；*無論你向我啟示甚麼為不妥的，靠你的恩典，我將來必改正。*這包含承認自己得罪了，為過犯有真正的痛悔和敬虔的憂愁，以及對神使我受苦之目的的謙卑順服——那目的就是要使我們與我們的罪分開。悔改者在這裏完成了他的悔改；因為僅僅為罪憂愁是不夠的，我們必須去不再犯罪，並且如這裏一樣，以固定決心永不返回愚妄的繩索捆綁自己。這在堅定的立志中當如此說，也當在莊嚴的應許和誓言中對神如此說。
II. 他與他論到他在患難中的不滿和不安（Job 34:23原文有出入，此處對照英文為Job 34:33）。我們容易以為一切關乎我們的事都當照我們的心意；但以利hu在此指出，1. 期望如此是荒謬而不合理的：*這豈能隨你的心願？*不，這有甚麼道理呢？以利hu在此對神的旨意和智慧懷著極大的敬意和滿足感而說話：萬事照神的心意而行，是極其恰當的。他也以公正的鄙夷論到那些驕傲、想要自行其是的人之自命不凡：*這豈能隨你的心願？*我們若總是擁有我們心意所要享受的好處，豈不是要不正當地侵犯別人、愚蠢地網羅自己嗎？我們豈可因為不願意就永不受苦嗎？罪人豈可不感覺痛苦，學生豈可不受管教嗎？或，我們若必須受苦，豈可由我們選擇被哪一根杖責打嗎？不；萬事照神的心意而不是我們的心意而行，才是恰當的；因為他是創造主，我們是受造物。他是無限智慧全知的；我們是愚妄短視的。他是一心；我們是百心。2. 期望如此是徒然無用的：*無論你拒絕或接受，他必施行報應。*神必走自己的路，成就自己的謀略，照自己公義的判決報應，無論你喜歡或不喜歡；他既不問你的許可，也不求你的建議，他所喜悅的，他必做。因此你的智慧在於安心，以必然為美德；*善用現狀，*因為你沒有能力使之改變。你若假裝選擇和拒絕」，也就是說，「向神發號施令並對他所行的提出異議，我卻不如此行——我願在他所做的一切中安然順服；*所以你要說你所知道的；*說你將要怎樣做——你將要反對還是順服。事情明擺在你眼前；作個決定吧；你在神的手中，不在我的手中。」
III. 他向一切明達而不偏不倚的人上訴，約伯所說的話中是否沒有極大的罪惡和愚妄。1. 他要此事被徹底審查，得著解決（Job 34:36）：我願約伯被試驗到底。若有人要為他所說的辯護，就讓他們如此行；若不然，讓我們都同意對此作見證加以反對。許多人將此理解為指他被患難試驗：「讓他的患難繼續，直到他徹底謙卑，他驕傲的靈被降卑，直到他被使看見自己的錯誤並收回他對神和他的護理如此放肆所說的話。讓試驗繼續，直到達到目的。」2. 他向神和人都上訴，並要求雙方的判斷。（1.）有人將Job 34:36讀作向神的上訴：我的父啊！願約伯被試驗。我們聖經的旁註如此，因為同一個字既表示我的願望，也表示我的父；有人推測他說這話時舉目望天，意思是，「*我們在天上的父啊！願約伯被試驗，直到他被降服。」當我們為自己或別人的患難之益處而禱告時，必須以神為父來仰望他，因為這些是父親的管教，是我們兒子教育的一部分（Heb 12:7）。（2.）他向旁觀者上訴（Job 34:34）：明達的人必對我說——他們能否對約伯的話作出比我所作的更善意的解釋，他是否說得非常不當，是否應該呼喊我有罪了。*在約伯所說的話中，他認為可以看出，[1.] 他沒有正確地認識自己，卻愚昧地說話（Job 34:35）。他不能說約伯沒有知識和智慧；但在這件事上，*他說話沒有知識，*無論他的心如何，*他的言語毫無 prudence。他對妻子所說的話可以反過來用在他自己身上（他說話如同愚頑人說話），理由也相同：難道我們從神手中得福，不得禍嗎？（Job 2:10）。有時我們自己需要並該受我們給予別人的那些責備。那些侮辱神智慧的人，實際上侮辱了自己的智慧。[2.] 他沒有對神存應有的敬意，卻邪惡地說話。若他所說的話被試驗到底，*也就是說，若有人把它推到極致並作最壞的解讀，就會發現，*第一，他站在了神的仇敵一邊：他回答的話是像惡人；*也就是說，他所說的話趨向於堅固惡人的手、使他們的心在邪惡中更加剛硬——他把惡人興旺的事說得比他所需要的更過分。惡人若願意，讓他們像巴力那樣為自己辯護吧，但我們為他們辯護、或為他們說好話，卻斷乎不可。*第二，*他侮辱了神的朋友，在他們面前作威作福：*他在我們中間拍手；*若他不被徹底試驗和謙卑，將更加傲慢專橫，彷彿他已經得勝、使我們全都緘默了。說壞話已經夠糟了，但在說完之後拍手誇勝，彷彿錯謬和激情已經贏了勝利，就更糟了。*第三，他頂撞了神自己，並因堅持自己所說的話而在罪上又加悖逆。*雖然只有一句話頂撞那藉著我們說話、又為著他我們當說話的神，就是大罪了；何況用許多話頂撞他，好像要說得比他更多呢？何況重複這些話，而不是收回呢？那些犯了罪、被呼召悔改時卻如此頑固前行的人，是在罪上又加悖逆，使罪變得極其邪惡。我可能犯錯，但我不願固執於異端。
英文原文
The Address of Elihu (1520 BC)
¹ Furthermore Elihu answered and said,
² Hear my words, O ye wise men; and give ear unto me, ye that have knowledge.
³ For the ear trieth words, as the mouth tasteth meat.
⁴ Let us choose to us judgment: let us know among ourselves what is good.
⁵ For Job hath said, I am righteous: and God hath taken away my judgment.
⁶ Should I lie against my right? my wound is incurable without transgression.
⁷ What man is like Job, who drinketh up scorning like water?
⁸ Which goeth in company with the workers of iniquity, and walketh with wicked men.
⁹ For he hath said, It profiteth a man nothing that he should delight himself with God.
Here, I. Elihu humbly addresses himself to the auditors, and endeavours, like an orator, to gain their good-will and their favourable attention. 1. He calls them wise men, and men that had knowledge, Job 34:2. It is comfortable dealing with such as understand sense. I speak as to wise men, who can judge what I say, 1Co 10:15. Elihu differed in opinion from them, and yet he calls them wise and knowing men. Peevish disputants think all fools that are not of their mind; but it is a piece of justice which we owe to those who are wise to acknowledge it, though our sentiments do not agree with theirs. 2. He appeals to their judgment, and therefore submits to their trial, Job 34:3. The ear of the judicious tries words, whether what is said be true or false, right or wrong, and he that speaks must stand the test of the intelligent. As we must prove all things we hear, so we must be willing that what we speak should be proved. 3. He takes them into partnership with him in the examination and discussion of this matter, Job 34:4. He does not pretend to be sole dictator, nor undertake to say what is just and good and what is not, but he is willing to join with them in searching it out, and desires a consultation: "Let us agree to lay aside all animosities and feuds, all prejudices and affectation of contradiction, and all stiffness in adhering to the opinion we have once espoused, and let us choose to ourselves judgment; let us fix right principles on which to proceed, and then take right methods for finding out truth; and let us know among ourselves, by comparing notes and communicating our reasons, what is good and what is otherwise." Note, We are then likely to discern what is right when we agree to assist one another in searching it out.
II. He warmly accuses Job for some passionate words which he had spoken, that reflected on the divine government, appealing to the house whether he ought not to be called to the bar and checked for them.
1. He recites the words which Job had spoken, as nearly as he can remember. (1.) He had insisted upon his own innocency. Job hath said, I am righteous (Job 34:5), and, when urged to confess his guilt, had stiffly maintained his plea of, Not guilty: Should I lie against my right? Job 34:6. Job had spoken to this purport, My righteousness I hold fast, Job 27:6. (2.) He had charged God with injustice in his dealings with him, that he had wronged him in afflicting him and had not righted him: God has taken away my judgment; so Job had said, Job 27:2. (3.) He had despaired of relief and concluded that God could not, or would not, help him: My wound is incurable, and likely to be mortal, and yet without transgression; not for any injustice in my hand, Job 16:16,17. (4.) He had, in effect, said that there is nothing to be got in the service of God and that no man will be the better at last for his (Job 34:9): He hath said that which gives occasion to suspect that he thinks it profiteth a man nothing that he should delight himself with God. It is granted that there is a present pleasure in religion; for what is it but to delight ourselves with God, in communion with him, in concurrence with him, in walking with him as Enoch did? this is a true notion of religion, and bespeaks its ways to be pleasantness. Yet the advantage of it is denied, as if it were vain to serve God, Mal 3:14. This Elihu gathers as Job's opinion, by an innuendo from what he said (Job 9:22), He destroys the perfect and the wicked, which has a truth in it (for all things come alike to all), but it was ill expressed, and gave too much occasion for this imputation, and therefore Job sat down silently under it and attempted not his own vindication, whence Mr. Caryl well observes that good men sometimes speak worse than they mean, and that a good man will rather bear more blame than he deserves than to stand to excuse himself when he has deserved any blame.
2. He charges Job very high upon it. In general, What man is like Job? Job 34:7. "Did you ever know such a man as Job, or ever hear a man talk at such an extravagant rate?" He represents him, (1.) As sitting in the seat of the scornful: "He drinketh up scorning like water," that is, "he takes a great deal of liberty to reproach both God and his friends, takes a pleasure in so doing, and is very liberal in his reflections." Or, "He is very greedy in receiving and hearkening to the scorns and contempts which others cast upon their brethren, is well pleased with them and extols them." Or, as some explain it, "By these foolish expressions of his he makes himself the object of scorn, lays himself very open to reproach, and gives occasion to others to laugh at him; while his religion suffers by them, and the reputation of that is wounded through his side." We have need to pray that God will never leave us to ourselves to say or do any thing which may make us a reproach to the foolish, Ps 39:8. (2.) As walking in the course of the ungodly, and standing in the way of sinners: He goes in company with the workers of iniquity (Job 34:8), not that in his conversation he did associate with them, but in his opinion he did favour and countenance them, and strengthen their hands. If (as it follows, Job 34:9, for the proof of this) it profits a man nothing to delight himself in God, why should he not lay the reins on the neck of his lusts and herd with the workers of iniquity? He that says, I have cleansed my hands in vain, does not only offend against the generation of God's children (Ps 72:13,14), but gratifies his enemies, and says as they say.
¹⁰ Therefore hearken unto me, ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity.
¹¹ For the work of a man shall he render unto him, and cause every man to find according to his ways.
¹² Yea, surely God will not do wickedly, neither will the Almighty pervert judgment.
¹³ Who hath given him a charge over the earth? or who hath disposed the whole world?
¹⁴ If he set his heart upon man, if he gather unto himself his spirit and his breath;
¹⁵ All flesh shall perish together, and man shall turn again unto dust.
The scope of Elihu's discourse to reconcile Job to his afflictions and to pacify his spirit under them. In order to this he had shown, in the foregoing chapter, that God meant him no hurt in afflicting him, but intended it for his spiritual benefit. In this chapter he shows that he did him no wrong in afflicting him, nor punished him more than he deserved. If the former could not prevail to satisfy him, yet this ought to silence him. In these verses he directs his discourse to all the company: "Hearken to me, you men of understanding (Job 34:10), and show yourselves to be intelligent by assenting to this which I say." And this is that which he says, That the righteous God never did, nor ever will do, any wrong to any of his creatures, but his ways are equal, ours are unequal. The truth here maintained respects the justice of equity of all God's proceedings. Now observe in these verses,
I. How plainly this truth is laid down, both negatively and positively. 1. He does wrong to none: God cannot do wickedness, nor the Almighty commit iniquity, Job 34:10. It is inconsistent with the perfection of his nature, and so it is also with the purity of his will (Job 34:12): God will not do wickedly, neither will the Almighty pervert judgment. He neither can nor will do a wrong thing, nor deal hardly with any man. He will never inflict the evil of punishment but where he finds the evil of sin, nor in any undue proportion, for that would be to commit iniquity and do wickedly. If appeals be made to him, or he be to give a definitive sentence, he will have an eye to the merits of the cause and not respect the person, for that were to pervert judgment. He will never either do any man wrong or deny any man right, but the heavens will shortly declare his righteousness. Because he is God, and therefore is infinitely perfect and holy, he can neither do wrong himself nor countenance it in others, nay more than he can die, or lie, or deny himself. Though he be Almighty, yet he never uses his power, as mighty men often do, for the support of injustice. He is Shaddai—God all-sufficient, and therefore he cannot be tempted with evil (Jam 1:13), to do an unrighteous thing. 2. He ministers justice to all (Job 34:11): The work of a man shall he render unto him. Good works shall be rewarded and evil works either punished or satisfied for; so that sooner or later, in this world or in that to come, he will cause every man to find according to his ways. This is the standing rule of distributive justice, to give to every man according to his work. Say to the righteous, it shall be well with them; woe to the wicked, it shall be ill with them. If services persevered in now go unrewarded, and sins persisted in now go unpunished, yet there is a day coming when God will fully render to every man according to his works, with interest for the delay.
II. How warmly it is asserted, 1. With an assurance of the truth of it: Yea, surely, Job 34:12. It is a truth which none can deny or call in question; it is what we may take for granted and are all agreed in, That God will not do wickedly. 2. With an abhorrence of the very thought of the contrary (Job 34:10): Far be it from God that he should do wickedness, and from us that we should entertain the least suspicion of it or say any thing that looks like charging him with it.
III. How evidently it is proved by two arguments:
1. His independent absolute sovereignty and dominion (Job 34:13): Who has given him a charge over the earth and deputed him to manage the affairs of men upon the earth? Or, Who besides has disposed the whole world of mankind? He has the sole administration of the kingdoms of men, and has it of himself, nor is he entrusted with it by or for any other. (1.) It is certain that the government is his, and he does according to his will in all the hosts both of heaven and earth; and therefore he is not to be charged with injustice; for shall not the Judge of all the earth do right? Ge 18:25. How shall God either rule or judge the world if there be, or could be, any unrighteousness with him? Ro 3:5,6. He that is entitled to such unlimited power most certainly have in himself unspotted purity. This is also a good reason why we should acquiesce in all God's dealings with us. Shall not he that disposes of the whole world dispose of us and our concerns? (2.) It is as certain that he does not derive his power from any, nor is it a dispensation that is committed to him, but his power is original, and, like his being, of himself; and therefore, if he were not perfectly just, all the world and the affairs of it would soon be in the utmost confusion. The highest powers on earth have a God above them, to whom they are accountable, because it is not far from them to do iniquity. But therefore God has none above him, because it is not possible that he should do any thing (such is the perfection of his nature) that should need to be controlled. And, if he be an absolute sovereign, we are bound to submit to him, for there is no higher power to which we may appeal, so that the virtue is a necessity.
2. His irresistible power (Job 34:14): If he set his heart upon man, to contend with him, much more if (as some read it) he set his heart against man, to ruin him, if he should deal with man either by summa potestas—mere sovereignty, or by summum jus—strict justice, there were no standing before him; man's spirit and breath would soon be gone and all flesh would perish together, Job 34:15. Many men's honesty is owing purely to their impotency; they do not do wrong because they cannot support it when it is done, or it is not in their power to do it. But God is able to crush any man easily and suddenly, and yet does not by arbitrary power crush any man, which therefore must be attributed to the infinite perfection of his nature, and that is immutable. See here, (1.) What God can do with us. He can soon bring us to dust; there needs not any positive act of his omnipotence to do it; if he do but withdraw that concurrence of his providence by which we live, if he gather unto himself that spirit and breath which was from his hand at first and is still in his hand, we expire immediately, like an animal in an air-pump when the air is exhausted. (2.) What he may do with us without doing us wrong. He may recall the being he gave, of which we are but tenants at will, and which also we have forfeited; and therefore, as long as that is continued of his mere favour, we have no reason to cry out of wrong, whatever other comforts are removed.
¹⁶ If now thou hast understanding, hear this: hearken to the voice of my words.
¹⁷ Shall even he that hateth right govern? and wilt thou condemn him that is most just?
¹⁸ Is it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly?
¹⁹ How much less to him that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all are the work of his hands.
²⁰ In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand.
²¹ For his eyes are upon the ways of man, and he seeth all his goings.
²² There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.
²³ For he will not lay upon man more than right; that he should enter into judgment with God.
²⁴ He shall break in pieces mighty men without number, and set others in their stead.
²⁵ Therefore he knoweth their works, and he overturneth them in the night, so that they are destroyed.
²⁶ He striketh them as wicked men in the open sight of others;
²⁷ Because they turned back from him, and would not consider any of his ways:
²⁸ So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted.
²⁹ When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only:
³⁰ That the hypocrite reign not, lest the people be ensnared.
Elihu here addresses himself more directly to Job. He had spoken to the rest (Job 34:10) as men of understanding; now, speaking to Job; he puts an if upon his understanding: If thou hast understanding, hear this and observe it, Job 34:16.
I. Hear this, That God is not to be quarrelled with for any thing that he does. It is daring presumption to arraign and condemn God's proceedings, as Job had done by his discontents. It was, 1. As absurd as it would be to advance one to power that is a professed enemy to justice: Shall even he that hates right govern? Job 34:17. The righteous Lord so loves righteousness that, in comparison with him, even Job himself, though a perfect and upright man, might be said to hate right; and shall he govern? Shall he pretend to direct God or correct what he does? Shall such unrighteous creatures as we are give law to the righteous God? or must he take his measures from us? When we consider the corruption of our nature, and the contrariety there is in us to the eternal rule of equity, we cannot but see it to be an impudent impious thing for us to prescribe to God. 2. It was as absurd as it would be to call a most righteous innocent person to the bar, and to give judgment against him, though it appeared ever so plainly, upon the trial, that he was most just: Wilt thou condemn him that is righteous in all his ways, and cannot but be so? 3. It is more absurd and unbecoming than it would be to say to a sovereign prince, Thou art wicked, and to judges upon the bench, You are ungodly, Job 34:18. This would be looked upon as an insufferable affront to majesty and to magistracy; no king, no prince, would bear it. In favour of government, we presume it is a right sentence that is passed, unless the contrary be very evident; but, whatever we think, it is not fit to tell a king to his face that he is wicked. Nathan reproved David by a parable. But, whatever a high priest or a prophet might do, it is not for an ordinary subject to make so bold with the powers that are. How absurd is then to say so to God—to impute iniquity to him, who, having no respect of persons, is in no temptation to do an unjust thing! He regardeth not the rich more than the poor, and therefore it is fit he should rule, and it is not fit we should find fault with him, Job 34:19. Note, Rich and poor stand upon the same level before God. A great man shall fare never the better, nor find any favour, for his wealth and greatness; nor shall a poor man fare ever the worse for his poverty, nor an honest cause be starved. Job, now that he was poor, should have as much favour with God, and be as much regarded by him, as when he was rich; for they are all the work of his hands. Their persons are so: the poor are made by the same hand, and of the same mould, as the rich. Their conditions are so: the poor were made poor by the divine providence, as well as the rich made rich; and therefore the poor shall fare never the worse for that which is their lot, not their fault.
II. Hear this, That God is to be acknowledged and submitted to in all that he does. Divers considerations Elihu here suggests to Job, to beget in him great and high thoughts of God, and so to persuade him to submit and proceed no further in his quarrel with him.
1. God is almighty, and able to deal with the strongest of men when he enters into judgment with them (Job 34:20); even the people, the body of a nation, though ever so numerous, shall be troubled, unhinged, and put into disorder, when God pleases; even the mighty man, the prince, though ever so honourable, ever so formidable among men, shall, if God speak the word, be taken away out of his throne, nay, out of the land of the living; they shall die; they shall pass away. What cannot he do that has all the powers of death at his command? Observe the suddenness of this destruction: In a moment shall they die. It is not a work of time, with God, to bring down his proud enemies, but, when he pleases, it is soon done; nor is he bound to give them warning, no, not an hour's warning. This night thy soul shall be required. Observe the season of it: They shall be troubled at midnight, when they are secure and careless, and unable to help themselves; as the Egyptians when their first-born were slain. This is the immediate work of God: they are taken away, without hand, insensibly, by secret judgments. God can himself humble the greatest tyrant, without the assistance or agency of any man. Whatever hand he sometimes uses in the accomplishing of his purposes, he needs none, but can do it without hand. Nor is it one single mighty man only that he can thus overpower, but even hosts of them (Job 34:24): He shall break in pieces mighty men without number; for no combined power can stand it out against Omnipotence. Yet, when God destroys tyranny, he does not design anarchy; if those are brought down that ruled ill, it does not therefore follow that people must have no rulers; for, when he breaks mighty men, he sets others in their stead, that will rule better, or, if they do not, he overturns them also in the night, or in a night, so that they are destroyed, Job 34:25. Witness Belshazzar. Or, if he designs them space to repent, he does not presently destroy them, but he strikes them as wicked men, Job 34:26. Some humbling mortifying judgments are brought upon them; these wicked rulers are stricken as other wicked men, as surely, as sorely, stricken in their bodies, estates, or families, and this for warning to their neighbours; the stroke is given in terrorem—as an alarm to others, and therefore is given in the open sight of others, that they also may see and fear, and tremble before the justice of God. If kings stand not before him, how shall we stand!
2. God is omniscient, and can discover that which is most secret. As the strongest cannot oppose his arm, so the most subtle cannot escape his eye; and therefore, if some are punished either more or less than we think they should be, instead of quarrelling with God, it becomes us to ascribe it to some secret cause known to God only. For, (1.) Every thing is open before him (Job 34:21): His eyes are upon the ways of man; not only they are within reach of his eye, so that he can see them, but his eye is upon them, so that he actually observes and inspects them. He sees us all, and sees all our goings; go where we will, we are under his eye; all our actions, good and evil, are regarded and recorded and reserved to be brought into judgment when the books shall be opened. (2.) Nothing is or can be concealed from him (Job 34:22): There is no darkness nor shadow of death so close, so thick, so solitary, so remote from light or sight as that in it the workers of iniquity may hide themselves from the discovering eye and avenging hand of the righteous God. Observe here, [1.] The workers of iniquity would hide themselves if they could from the eye of the world for shame (and that perhaps they may do), and from the eye of God for fear, as Adam among the trees of the garden. The day is coming when mighty men, and chief captains, will call to the rocks and mountains to hide them. [2.] They would gladly be hid even by the shadow of death, be hid in the grave, and lie for ever there, rather than appear before the judgment-seat of Christ. (3.) It is in vain to think of flying from God's justice, or absconding when his wrath is in pursuit of us. The workers of iniquity may find ways and means to hide themselves from men, but not from God: He knows their works (Job 34:25), both what they do and what they design.
3. God is righteous, and, in all his proceedings, goes according to the rules of equity. Even when he is overturning mighty men, and breaking them in pieces, yet he will not lay upon man more than right, Job 34:23. As he will not punish the innocent, so he will not exact of those that are guilty more than their iniquities deserve; and of the proportion between the sin and the punishment Infinite Wisdom shall be the judge. He will not give any man cause to complain that he deals hardly with him, nor shall any man enter into judgment with God, or bring an action against him. If he do, God will be justified when he speaks and clear when he judges. Therefore Job was very much to be blamed for his complaints of God, and is here well-advised to let fall his action, for he would certainly be cast or non-suited. It is not for man ever to purpose to enter into judgment with the Omnipotent; so some read the whole verse. Job had often wished to plead his cause before God. Elihu asks, "To what purpose? The judgment already given concerning thee will certainly be affirmed; no errors can be found in it, nor any exceptions taken to it, but, after all, it must rest as it is." All is well that God does, and will be found so. To prove that when God destroys the mighty men, and strikes them as wicked men, he does not lay upon them more than right, he shows what their wickedness was (Job 34:27,28); and let any compare that with their punishment, and then judge whether they did not deserve it. In short, these unjust judges, whom God will justly judge, neither feared God nor regarded man, Lu 18:2. (1.) They were rebels to God: They turned back from him, cast off the fear of him, and abandoned the very thoughts of him; for they would not consider any of his ways, took no heed either to his precepts or to his providences, but lived without God in the world. This is at the bottom of all the wickedness of the wicked, they turn back from God; and it is because they do not consider, not because they cannot, but because they will not. From inconsideration comes impiety, and thence all immorality. (2.) They were tyrants to all mankind, Job 34:28. They will not call upon God for themselves; but they cause the cry of the poor to come to him, and that cry is against them. They are injurious and oppressive to the poor, wrong them, crush them, impoverish them yet more, and add affliction to the afflicted, who cry unto God, make their complaint to him, and he hears them and pleads their cause. Their case is bad who have the prayers and tears of the poor against them; for the cry of the oppressed will, sooner or later, draw down vengeance on the heads of the oppressors, and no one can say that this is more than right, Ex 22:23.
4. God has an uncontrollable dominion in all the affairs of the children of men, and so guides and governs whatever concerns both communities and particular persons, that, as what he designs cannot be defeated, so what he does cannot be changed, Job 34:29. Observe, (1.) The frowns of all the world cannot trouble those whom God quiets with his smiles. When he gives quietness who then can make trouble? Job 34:29. This is a challenge to all the powers of hell and earth to disquiet those to whom God speaks peace, and for whom he creates it. If God give outward peace to a nation, he can secure what he gives, and disable the enemies of it to give it any disturbance. If God give inward peace to a man only, the quietness and everlasting assurance which are the effect of righteousness, neither the accusations of Satan nor the afflictions of this present time, no, nor the arrests of death itself, can give trouble. What can make those uneasy whose souls dwell at ease in God? See Php 4:7. (2.) The smiles of all the world cannot quiet those whom God troubles with his frowns; for if he, in displeasure, hide his face, and withhold the comfort of his favour, who then can behold him? that is, Who can behold a displeased God, so as to bear up under his wrath or turn it away? Who can make him show his face when he resolves to hide it, or see through the clouds and darkness which are round about him? Or, Who can behold a disquieted sinner, so as to give him effectual relief? Who can stand a friend to him to whom God is an enemy? None can relieve the distresses of the outward condition without God. If the Lord do not help thee, whence shall I? 2Ki 6:27. Nor can any relieve the distresses of the mind against God and his terrors. If he impress the sense of his wrath upon a guilty conscience, all the comforts the creature can administer are ineffectual. As vinegar upon nitre, so are songs to a heavy heart. The irresistibleness of God's operations must be acknowledged in his dealings both with communities and with particular persons: what he does cannot be controlled, whether it be done against a nation in its public capacity or against a man only in his private affairs. The same Providence that governs mighty kingdoms presides in the concerns of the meanest individual; and neither the strength of a whole nation can resist his power nor the smallness of a single person evade his cognizance; but what he does shall be done effectually and victoriously.
5. God is wise, and careful of the public welfare, and therefore provides that the hypocrite reign not, lest the people be ensnared, Job 34:30. See here, (1.) The pride of hypocrites. They aim to reign; the praise of men, and power in the world, are their reward, what they aim at. (2.) The policy of tyrants. When they aim to set up themselves they sometimes make use of religion as a cloak and cover for their ambition and by their hypocrisy come to the throne. (3.) The danger the people are in when hypocrites reign. They are likely to be ensnared in sin, or trouble, or both. Power, in the hands of dissemblers, is often destructive to the rights and liberties of a people, which they are more easily wheedled out of than forced out of. Much mischief has been done likewise to the power of godliness under the pretence of a form of godliness. (4.) The care which divine Providence takes of the people, to prevent this danger, that the hypocrite reign not, either that he do not reign at all or that he do not reign long. If God has mercy in store for a people, he will either prevent the rise or hasten the ruin of hypocritical rulers.
³¹ Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more:
³² That which I see not teach thou me: if I have done iniquity, I will do no more.
³³ Should it be according to thy mind? he will recompense it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest.
³⁴ Let men of understanding tell me, and let a wise man hearken unto me.
³⁵ Job hath spoken without knowledge, and his words were without wisdom.
³⁶ My desire is that Job may be tried unto the end because of his answers for wicked men.
³⁷ For he addeth rebellion unto his sin, he clappeth his hands among us, and multiplieth his words against God.
In these verses,
I. Elihu instructs Job what he should say under his affliction, Job 34:31,32. Having reproved him for his peevish passionate words, he here puts better words into his mouth. When we reprove for what is amiss we must direct to what is good, that our reproofs may be the reproofs of instruction, Pr 6:23. He does not impose it upon Job to use these words, but recommends it to him, as that which was meet to be said. In general, he would have him repent of his misconduct, and indecent expressions, under his affliction. Job's other friends would have had him own himself a wicked man, and by overdoing they undid. Elihu will oblige him only to own that he had, in the management of this controversy, spoken unadvisedly with his lips. Let us remember this, in giving reproofs, and not make the matter worse than it is; for the stretching of the crime may defeat the prosecution. Elihu drives the right nail, and speeds accordingly. He directs Job, 1. To humble himself before God for his sins, and to accept the punishment of them: "I have borne chastisement. What I suffer comes justly upon me, and therefore I will bear it, and not only justify God in it, but acknowledge his goodness." Many are chastised that do not bear chastisement, do not bear it well, and so, in effect, do not bear it at all. Penitents, if sincere, will take all well that God does, and will bear chastisement as a medicinal operation intended for good. 2. To pray to God to discover his sins to him (Job 34:32): "That which I see not teach thou me. Lord, upon the review, I find much amiss in me and much done amiss by me, but I have reason to fear there is much more that I am not aware of, greater abominations, which through ignorance, mistake, and partiality to myself, I do not yet see; Lord, give me to see it, awaken by conscience to do its office faithfully." A good man is willing to know the worst of himself, and particularly, under affliction, desires to be told wherefore God contends with him and what God designs in correcting him. 3. To promise reformation (Job 34:31): I will not offend any more. "If I have done iniquity (or seeing that I have), I will do so no more; whatever thou shalt discover to me to have been amiss, by thy grace I will amend it for the future." This implies a confession that we have offended, true remorse and godly sorrow for the offence, and a humble compliance with God's design in afflicting us, which is to separate between us and our sins. The penitent here completes his repentance; for it is not enough to be sorry for our sins, but we must go and sin no more, and, as here, bind ourselves with the bond of a fixed resolution never more to return to folly. This is meet to be said in a stedfast purpose, and meet to be said to God in a solemn promise and vow.
II. He reasons with him concerning his discontent and uneasiness under his affliction, Job 34:23. We are ready to think every thing that concerns us should be just as we would have it; but Elihu here shows, 1. That it is absurd and unreasonable to expect this: "Should it be according to thy mind? No, what reason for that?" Elihu here speaks with a great deference to the divine will and wisdom, and a satisfaction therein: it is highly fit that every thing should be according to God's mind. He speaks also with a just disdain of the pretensions of those that are proud, and would be their own carvers: Should it be according to thy mind? Should we always have the good we have a mind to enjoy? We should then wrongfully encroach upon others and foolishly ensnare ourselves. Must we never be afflicted, because we have no mind to it? Is it fit that sinners should feel no smart, that scholars should be under no discipline? Or, if we must be afflicted, is it fit that we should choose what rod we will be beaten with? No; it is fit that every thing should be according to God's mind, and not ours; for he is the Creator, and we are creatures. He is infinitely wise and knowing; we are foolish and short-sighted. He is in one mind; we are in many. 2. That it is in vain, and to no purpose, to expect it: "He will recompense it whether thou refuse or whether thou choose. God will take his own way, fulfil his own counsel, and recompense according to the sentence of his own justice, whether thou art pleased or displeased; he will neither ask thy leave nor ask thy advice, but, what he pleases, that will he do. It is therefore thy wisdom to be easy, and make a virtue of necessity; make the best of that which is, because it is out of thy power to make it otherwise. If thou pretend to choose and refuse," that is, "to prescribe to God and except against what he does, so will not I—I will acquiesce in all he does; and therefore speak what thou knowest; say what thou wilt do, whether thou wilt oppose or submit. The matter lies plainly before thee; be at a point; thou art in God's hand, not in mine."
III. He appeals to all intelligent indifferent persons whether there was not a great deal of sin and folly in that which Job said. 1. He would have the matter thoroughly examined, and brought to an issue (Job 34:36): "My desire is that Job may be tried unto the end. If any will undertake to justify what he has said, let them do it; if not, let us all agree to bear our testimony against it." Many understand it of his trial by afflictions: "Let his troubles be continued till he be thoroughly humbled, and his proud spirit brought down, till he be made to see his error and to retract what he has so presumptuously said against God and his providence. Let the trial be continued till the end be obtained." 2. He appeals both to God and man, and desires the judgment of both upon it. (1.) Some read Job 34:36 as an appeal to God: O, my Father! let Job be tried. So the margin of our Bibles, for the same word signifies my desire and my father; and some suppose that he lifted up his eyes when he said this, meaning, "O my Father who art in heaven! let Job be tried till he be subdued." When we are praying for the benefit of afflictions either to ourselves or others we must eye God as a Father, because they are fatherly corrections and a part of our filial education, Heb 12:7. (2.) He appeals to the by-standers (Job 34:34): "Let men of understanding tell me whether they can put any more favourable construction upon Job's words than I have put, and whether he has not spoken very ill and ought not to cry, Peccavi—I have done wrong." In what Job had said he thought it appeared, [1.] That he did not rightly understand himself, but had talked foolishly, Job 34:35. He cannot say that Job is without knowledge and wisdom; but, in this matter, he has spoken without knowledge, and, whatever his heart is, his words were without prudence. What he said to his wife may be retorted upon himself (He speaks as one of the foolish men speak) and for the same reason, Shall we not receive evil as well as good at God's hand? Job 2:10. Sometimes we need and deserve those reproofs ourselves which we have given to others. Those that reproach God's wisdom really reproach their own. [2.] That he had not a due regard to God, but had talked wickedly. If what he had said be tried to the end, that is, if one put it to the utmost stretch and make the worst of it, it will be found, First, That he has taken part with God's enemies: His answers have been for wicked men; that is, what he had said tended to strengthen the hands and harden the hearts of wicked people in their wickedness, he having carried the matter of their prosperity much further than he needed. Let wicked men, like Baal, plead for themselves if they will, but far be it from us that we should answer for them, or say any thing in favour of them. Secondly, That he has insulted God's friends, and hectored over them: "He clappeth his hands among us; and, if he be not thoroughly tried and humbled, will grow yet more insolent and imperious, as if he had gotten the day and silenced us all." To speak ill is bad enough, but to clap our hands and triumph in it when we have done, as if error and passion had won the victory, is much worse. Thirdly, That he has spoken against God himself, and, by standing to what he had said, added rebellion to his sin. To speak, though but one word, against God, by whom we speak and for whom we ought to speak, is a great sin; what is it then to multiply words against him, as if we would out-talk him? What is it to repeat them, instead of unsaying them? Those that have sinned, and, when they are called to repent, thus go on frowardly, add rebellion to their sin and make it exceedingly sinful. Errare possum, Hæreticus esse nolo—I may fall into error, but I will not plunge into heresy.
以利戶也許稍作停頓，要看約伯對他在前一章的講論是否有甚麼話要反駁；但約伯靜坐不語，並且大概表示願意他繼續說，他便在此繼續。並且：I. 他不但請求眾人聆聽，還請求眾人相助（Job 33:2-4）。II. 他指控約伯還說過一些從他口中漏出的、不當的話（Job 33:5-9）。III. 他著手使他相信他說錯了話，為此十分詳盡地指出：1. 神無可置疑的公義（Job 33:10-12,17,19,23）。2. 他的主權統治（Job 33:13-15）。3. 他的全能（Job 33:20,24）。4. 他的全知（Job 33:21,22,25）。5. 他對罪人的嚴厲（Job 33:26-28）。6. 他統管萬有的護理（Job 33:29,30）。IV. 他教導他當說甚麼（Job 33:31,32）。最後，他把這事交給約伯自己的良心，並以對他的暴躁與不滿的嚴厲責備作結（Job 33:33-37）。這一切約伯不但耐心忍受，更欣然接受，因為他看出以利戶出於善意；而他的其他朋友指控他的，正是他自己的良心已宣告他無罪的，以利戶所指控他的，卻很可能是他如今回想時自己的心開始責備他的。