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Elihu, having largely reproved Job for some of his unadvised speeches, which Job had nothing to say in the vindication of, here comes more generally to set him to rights in his notions of God's dealings with him. His other friends had stood to it that, because he was a wicked man, therefore his afflictions were so great and so long. But Elihu only maintained that the affliction was sent for his trial, and that therefore it was lengthened out because Job was not, as yet, thoroughly humbled under it, nor had duly accommodated himself to it. He urges many reasons, taken from the wisdom and righteousness of God, his care of his people, and especially his greatness and almighty power, with which, in this and the following chapter, he persuades him to submit to the hand of God. Here we have, I. His preface, Job 36:2-4. II. The account he gives of the methods of God's providence towards the children of men, according as they conduct themselves, Job 36:5-15. III. The fair warning and good counsel he gives to Job thereupon, Job 36:16-21. IV. His demonstration of God's sovereignty and omnipotence, which he gives instances of in the operations of common providence, and which is a reason why we should all submit to him in his dealings with us, Job 36:22-33. This he prosecutes and enlarges upon in the following chapter.
1-33
The Address of Elihu (1520 BC)
简体中文
约伯记第三十六章
以利户的发言（主前1520年）
¹ 以利户又接着说：
² 你再容我片刻，我要指示你，因我还有话为神说。
³ 我要把我的知识从远处引来，将公义归给造我的主。
⁴ 因为我的言语真是不虚谎；那知识全备的与你同在。
以利户再次求听众——尤其是约伯——的宽容，因他未尽所言；但他不要久留他们。「再容我片刻」（有人如此读，伯 36:2）：「让我再得你们的随侍、你们的注意片刻，我便只说这一次——尽量 坦白又尽量切题。」 为得此，他提出： 1. 他的事业良善，题目高贵而丰富：「我还有话为神说。」 他作为神的辩护人说话，所以理当得着法庭的耳朵。 诚然有人假装为神说话，实则为自己说话；但那真心为神的事业、为他的尊荣、真理、道路、子民而说话的人，必不缺指教（「到那时候，必赐给你们当说什么」——太 10:19），也不致失败——其事业或酬劳都不失。他们也不必怕耗尽题目：说得再多的人，仍能为神找到更多可说的话。 2. 他有 不寻常的话要说——不在庸俗观察的范围之内：「我要把我的知识从远处引来」（伯 36:3）——即「我们要回到第一原则，回到我们所能用以服事任何目的的最高观念。」** 为这关于神的知识，值得远行——去挖、去旅行；它必偿我们所劳；虽远取，却不算贵。 3. 他的宗旨无可非议地诚实——因他唯一所图，便是*「将公义归给造我的主」——维护并澄清「神在一切所行的尽都公义」这一真理。论到神、为神说话之时，当记念他是我们的造化主——如此称呼他，因此当乐意向他和他国度的利益尽我们所能的最佳服事。他若是造我们的的，我们便从得着一切，也当为用他而用一切，又当极力关心他的尊荣。 4. **他处理十分公正公平（伯 36:4）：「我的言语真是不虚谎」——既不背离所论之事，也不背离我自己的心思意念。我所争的是真理，是为真理而争——以最大的真诚和坦白。** 他要用 坦白而 坚实的论证，不用学派的 狡黠和 细微。「那知识全备（或作正直）的如今与你理论；所以不但当公平地听他，也当善意地领受他的话，知道他是出于好意。」* 我们在今世的知识之完全，在于诚实地寻求真理、应用真理于己、并善用自己所知以益人。
⁵ 看哪，神是大能的，并不藐视人；他在力量和智慧上是大能的。
⁶ 他不保全恶人的性命；却为穷人伸冤。
⁷ 他不从义人眼前转回他的眼目；他们与君王同坐宝座，永远坚立，他们被高举。
⁸ 他们若被锁链捆锁，被苦难的绳索捉住；
⁹ 他就把他们的作为指给他们看，和他们的过犯——就是他们所擅越的。
¹⁰ 他也开通他们的耳朵听受教训，吩咐他们从罪孽中转回。
¹¹ 他们若听从事奉他，就必在兴旺中度过日子，在欢乐中度过年岁。
¹² 若不听从，就必被刀剑灭亡，必无知识而死。
¹³ 但心中假冒为善的人堆聚怒气；他们被捆绑时也不呼求。
¹⁴ 他们在青年时死亡；他们的生命在污秽人中。
以利户既为神说话——尤其为要*「将公义归给造我的主」*——在此表明：神护理一切的处置，不仅按着他旨意永恒的计谋，也按着公平永恒的法则。神作为公义的治理者行事——
一、他不以为察看最微小的子民是有失身份；贫穷或卑微不使任何人远离他的恩惠
人若有能力，便易于以高傲的眼光看待那些不出众、不显赫的人；但*「神是大能的」——无限地大能——「并不藐视人」（伯 36:5）。* 他俯就察看最卑微之人的事，为他们行公义、向他们施仁慈。约伯以为自己和他案情被轻忽，因神没有立即为他出面。「不」（以利户说）「「神并不藐视人」——这是我们必须尊敬一切人的好理由。「他在力量和智慧上是大能的」，却并不轻看那些只有小力量、小智慧的人——只要他们心意诚实。不，正因如此他不藐视任何人——因他的智慧和力量无可争辩地无限，所以他恩典的俯就于他无所减损。那智慧良善的人，不会以轻蔑的眼光看任何人。
二、最大的若是恶人，他也不施青睐（伯 36:6）：*「他不保全恶人的性命。」
他们的性命或可延长，却不在神护理的特殊照顾之下，只是它一般的保护而已。约伯曾说*「恶人存活、年老、权势强大」（伯 21:7）。「不」（以利户说）「他很少容许恶人年老。他不保全他们的性命到他们所期望的那么长，也不让他们带着那实在是我们生命的安慰和满足而存活；他们的保全不过是「为审判之日积存愤怒」（罗 2:5）*。」
三、他随时为任何受屈之人伸冤，为他们辩护（伯 36:6）：他*「为穷人伸冤」*——向逼迫他们的人追讨他们的冤情，又强迫他们归还所抢夺的。若人不为受屈的穷人伸冤，神必如此行。
四、他特别照顾保护他的好子民（伯 36:7）
他不仅看顾他们，更从不转目不看他们：「他不从义人眼前转回他的眼目。」 他们或有时似乎被忽略、被遗忘——所遭遇的事似是护理之疏忽——然而天父温柔仔细的眼目从不转离他们。我们的眼目若在尽本分时望着神，他的眼目也必在施怜悯时望着我们——我们在最低谷之时，他也不轻忽我们。
1. 他有时抬举好人在受托与尊荣之位（伯 36:7）：「他们与君王同坐宝座」——各捆都要向他们的捆下拜。 义人被抬举到尊荣权能之位时，那是出于对他们的怜悯——因神的恩在他们里面，既使他们抵挡随高升而来的试探，又使他们能善用其给予的行善机会；也是对在他们的治理之下之人的怜悯：「义人掌权，城就喜乐」（箴 11:10直译）。 义人若被抬举，必被坚定——在尊荣中保持无亏良心的人，站在稳固之地；高处对他们不像对别人那样滑跌。但既然我们少有好人在今世成为大人，这或可指义人在其救赎主*「末后的日子在地上站立」（伯 19:25）*之时将要升到的尊荣；因为唯有那时他们才永远被高举、永远被坚定——那时他们都要发光如太阳，并成为我们神之国的祭司。
2. 他若使他们受苦，是为他们灵魂的益处（伯 36:8-10）。 有些好人被抬举到尊荣权能，但另有人却在苦难中。请观察： 〔1〕所设的困境（伯 36:8）：「他们若被锁链捆锁」——如约瑟被下在监里（创 39:20）；或被*「任何别的苦难的绳索捉住」——因疼痛疾病被困、因贫困被缠、在谋略中被绑——尽管挣扎，却仍久困此难。这正是约伯的情形——他被「焦虑的绳索」（有人如此译）抓住、紧紧持有；但请观察—— 〔2〕神使他子民陷入如此困境的目的：是为他们灵魂的益处——想到这一点，便当使我们在苦难中与苦难和好，对它有好的看法。神使我们受苦时，有三件事是他所要的： ① 把我们已过的罪向我们显明，使我们记起。那时他把他们先前所看不见的不当之处指明。他把罪的事实向他们显明：「他把他们的作为指给他们看」——罪是我们自己的作为；我们若有何善，那是神的作为；我们当查问罪作了何等工。他把罪的过错显明——把他们违背律法的过犯指给他们看，又把罪的罪性显明——「他们擅越了」，是过分有罪。真悔改者把重担压在自己身上，不减轻反加重自己的罪，承认自己在其中擅越了。苦难有时与罪相应；无论如何，它能唤醒良心，使人思想。 ② 使我们的心预备好领受现今的教训：那时他「开通他们的耳朵听受教训」（伯 36:10）。* 神所惩诫的，他便*「教导」（诗 94:12）；苦难使人愿意学习，软化蜡，使它接受印的印记；但它本身不能如此行，乃是神的恩典与它同工、藉它而作；是他「开通耳朵」，「开通心」——他拿着大卫的钥匙（启 3:7）。 ③ 拦阻我们、使我们今后离开罪孽。这是苦难所带的差事；它是一道「吩咐」——「从罪孽中转回」*——不再与罪相干，带着厌恶和决意不再返回之心而转离它（何 14:8）。
3. 苦难若作了它的工，成就了所差的目的，他必照他使他们受苦之时再安慰他们（伯 36:11）：「他们若听从事奉他」——若顺服他的设计、在这些作为中服事他的旨意——若苦难挪去之后，他们仍持守在苦难痛楚之中所存的善念，又履行那时所许的愿——若他们活在对神诫命的顺服中，尤其是与他的服事和敬拜有关的，又在凡事上对他尽本分——那时他们就必再「在兴旺中度过日子」，在真欢乐中度过年岁。* 敬虔是通往兴旺和喜乐唯一稳妥的路；这是确定的真理，然而少有人信它。我们若忠心事奉神—— 〔1〕我们有外面兴旺的应许——有今生及其安慰的应许，只要符合神的荣耀和我们的益处；谁还愿多求呢？ 〔2〕我们有里面喜乐的拥有——与神相交的安慰和无亏的良心，又有爱神律法之人所有的那*「大平安」（诗 119:165）。我们若不「靠主常常喜乐」（腓 4:4）*、不盼望永生，便是我们自己的过失；我们还能在何种更好的欢乐中度过年岁呢？
4. 苦难若不作它的工，他们便可指望炉子加七倍热，直到他们被吞灭（伯 36:12）：「若不听从」——若他们未因苦难而得益、未被挽回归正——「就必被神怒气的刀剑所灭」。 他的杖所不能医治的，他的刀必杀死；那炼净之火若不能 得胜，那吞灭之火必得胜；因为神审判之时必得胜。「亚哈斯在急难的时候，越发得罪耶和华——这就是那亚哈斯王」——被标为灭亡之人（代下 28:22；耶 6:29-30）。神本要藉苦难教训他们，他们却不肯受教，不肯接受所给的提醒；所以「他们必无知识而死」——或在察觉以前，再无更进一步的预先通知；或「他们必因无知识而死」——尽管他们蒙了知识的手段，仍是无知。那「无知识而死」的人，是没有恩典而死，永远失丧。
五、他把灭亡带给假冒为善者——他国度的隐秘仇敌
（如以利户在伯 36:12所描述的）。他们虽被列在以利户先前所说的义人之中，却不肯顺服神，反倒作为悖逆和黑暗之子，成为忿怒和灭亡之子；这些就是*「心中假冒为善的人，堆聚怒气」（伯 36:13）。请看假冒为善的性质：它在心中——心向世界和肉体，外面却似乎向神和宗教。许多在表面上、言语上是圣徒的人，心中却是假冒为善者。那泉源腐败，其中藏着恶宝。请看假冒为善的为害：假冒为善者「堆聚怒气」。他们每日所作的，都是惹神发怒的，在大日都要一同被追讨。他们「为自己积存愤怒，直到愤怒之日」（罗 2:5）。他们的罪「积蓄在他那里的仓库中」（申 32:34；雅 5:3直译）。上升为气的，下降为雨；照样，上升为罪的，若不悔改，下降为怒。他们以为自己堆聚的是财富，是功德；但仓门一开，便证明他们堆聚的是愤怒。请观察： 1. 他们为堆聚愤怒所作的是什么？ 如此惹神的是什么？就是这个：「他被捆绑时也不呼求」——即他们受苦之时，被苦难的绳索所捆，他们的心却刚硬，倔强不自卑，不肯向神呼求，不肯向他求助。他们如木如石，麻木无感觉，藐视耶和华的惩治（箴 3:11）。 2. **那愤怒的效果是什么？「他们在青年时死亡；他们的生命在污秽人中」（伯 36:14）。* 这是假冒为善者的分——基督曾向他们宣告许多祸哉。** 他们若继续不悔改—— 〔1〕必突然死亡——「在青年时死亡」——当死最令人惊愕之时；而死（其后果）对假冒为善者总是如此——正如青年人死时所盼望的是活，照样假冒为善者死时去地狱，所盼望的却是上天堂。「恶人一死，他的指望便灭绝」（箴 11:7）。 〔2〕必死第二次的死——他们的*「生命」（死后）（这里正是此意）「在污秽人中」——在最坏最卑劣的罪人中，尽管他们有体面的宣认。或作「在所多玛人中」（旁注）——那些污秽可憎的人，「随从逆性的情欲，作为鉴戒，受永火的刑罚」（犹 7）。恶人的灵魂死后仍存活，但活在污秽之中——污秽的灵、魔鬼和他的使者中——永远与新耶路撒冷隔绝，「凡不洁净的，总不得进那城」（启 21:27）*。
¹⁵ 他在苦难中搭救穷乏人；他们在受欺压之时，他开通他们的耳朵。
¹⁶ 他也必这样把你从窄境中领出，进入宽阔之地，在那里没有狭窄；摆在你席上的必充满肥甘。
¹⁷ 但你满了恶人的审判；审判和公义抓住你。
¹⁸ 因为有愤怒，当心免得他以其刑杖把你取去；那时大赎价也不能救你。
¹⁹ 他岂看重你的富足吗？不重看黄金，也不重看一切力量的势力。
²⁰ 不要盼望那夜里人们被剪除之时。
²¹ 当心，不要顾念罪孽；因为你已拣选了它而不拣选苦难。
²² 看哪，神以他的权能高举；谁能像他施教呢？
²³ 谁派定他的道呢？谁能说：你行了不义呢？
以利户在此更贴近约伯；他——
I. 告诉他：他若在苦难中正当自卑，神早已为他作了什么
「我们都知道，神多么愿意「在苦难中搭救穷乏人」（伯 36:15）；他向来如此。灵里贫穷的人、痛悔的心，他以温柔的眼目看顾；他们在苦难中，他随时预备帮助他们。他*「开通他们的耳朵」，使他们听见喜乐欢呼——甚至在「受欺压之时」；他尚未搭救他们之时，便以善言安慰之言对他们说话，以坚固他们的信心和忍耐，止息他们的恐惧，平衡他们的忧愁；「甚至如此」（伯 36:16）——你若顺服他的护理、行为得当——他也要向你这样行——他必搭救你、安慰你，我们便不会听见这些抱怨。你若适应神的旨意，你的自由和丰足必带着加增归还你。 1. 「你必被扩张，不再被疾病和羞辱这样困住：他必把你领进宽阔之地，在那里没有狭窄；你也不再如此被辖制、你的計劃也不再被打破。」 2. 「你必被富足，不再留在这样贫穷的光景中；你的席必丰厚陈设——不仅有 合适的食物，更有「麦的精粹」（申 32:14直译）和最肥的肉。」* 请留意：在苦难中，想到我们若更好，凡事便都更好，能使我们无言——我们若已达到苦难的目的，苦难便已被挪去；我们若预备好了，搭救必临到。我们若行为得当，神本要善待我们（诗 81:13-14；赛 48:18）。
II. 控告他自挡己路，使自己苦难延续的因由在于自己（伯 36:17）
「但你满了恶人的审判」——即*「无论你实际如何，在这件事上你的行为却像恶人——你的言语和作为都像恶人，又使他们得满足、为他们助势；所以审判和公义抓住你如同抓住恶人——因为你与他们同行，作他们的同党，助其一臂。」* 「你维护了恶人的事业；人的事业如何，神对他的审判也必如何」——帕特里克主教如此说。站错边是危险的：叛逆的从犯必如首犯被处治。
III. 劝戒他不要固执己见
他向他提出几项善意的劝戒：
1. 不要轻看神的愤怒，不要以为没有危险而安然：「因为有愤怒」（伯 36:18）——即因为神是公义的治理者，向一切冒犯他治理的表示愤慨，因为他已「从天上显明他的愤怒，对付人一切不虔不义」（罗 1:18），又因为你有理由怕自己正在神的不悦之下——所以当心免得他突然以其刑杖把你取去；当明智地快快与他和平，使他的怒气转消。」* 约伯曾给他的朋友这样的警告（伯 19:29）：「你们当惧怕刀剑，因为愤怒惹来刀剑的刑罚。」 争辩的人就是这样容易放胆地把彼此交于神的审判，以他的愤怒互相威吓；但守无亏良心的人，不必怕骄傲人无能的威吓。但这话对约伯是友善的警告，也是必要的——连好人也需要以畏惧神的愤怒而保守在本分中。「你是智慧良善的人，但当心他把你取去；因为最智慧、最好的人，自己里面也有足以当受其刑杖的。」
2. 不要指望：神若向他发怒，他能找到逃避其击打之路。 〔1〕金钱不能逃避——不能用金银买得赦免：「神与你 进入审判之时，大赎价也不能救你。 他的公义不能被贿赂，他公义的差役也不能。「他岂看重你的富足吗？不重看黄金」（伯 36:19）。 你即使有从前那样多的财富，也不能减轻你的苦，不能保守你免受神怒气的击打——「在愤怒的日子，财富无益」（箴 11:4）（诗 49:7-8）。 〔2〕救援不能逃避：「一切力量的势力若都听你调遣」——若你能招聚无数的仆人和藩属为你出面，强行从神怒气手中救你——都归徒然；神不顾它。「无人能从他手中救拔。」 〔3〕藏匿不能逃避（伯 36:20）：「不要盼望那夜里人们被剪除之时」——夜常掩护溃军的退却、遮蔽他们；不要以为你能如此逃避神公义的审判，因为*「黑暗也不能遮蔽他」（诗 139:11-12）（伯 34:22）。不要以为因夜里人退回本处、上床安歇，那时易避人的发现，神也升回本处、不能看见你。不；他「不打盹、不睡觉」（诗 121:4）。他的眼目开在世人身上——不仅在一切地方，也在一切时候。无岩石无山岭能遮蔽我们脱离他的眼目。有人将此解作死的黑夜——人从本处被剪除所藉的夜；约伯曾切望那夜，如雇工盼望晚上（伯 7:2）。「但不要如此」（以利户说）「因为你不知道死的夜是什么。」 那切望死亡、盼望以它为避神怒之避难所的人，或要发觉自己错了。怒气追人追到那夜里去的，大有人在。
3. 不要继续与神和他护理之间那不公正的争辩——他至今仍坚持着，本该在苦难中顺服（伯 36:21）：「当心」——好好看着你自己的灵——「不要顾念罪孽」（有人作：不要返回其中）——「因为你若有，必自招其祸。」 我们永不可对罪存好感，绝不纵容它、不容让它在其中。以利户以为约伯需要这警诫，因他*「拣选了罪孽而不拣选苦难」*——即他拣选了在与神争辩中满足自己的骄傲和脾气，而不肯藉顺服神治死它，并接受刑罚。我们可以更广泛地看这事——那些拣选罪孽而不拣选苦难的人，作了极愚拙的选择。那些以罪的宴乐解忧、以罪的方法增益财富、以罪的设计逃避苦难、以违背良心的罪之妥协避免为义受苦的人，作了必懊悔的选择；因为最小的罪中的恶，大于最大的苦难中的恶。它是恶，唯独是恶。
4. 不要妄图向神 指手画脚指点，给他定尺寸（伯 36:22-23）：「看哪，神以他的权能高举」——即他随己意使人升使人降——所以你不能与他相争。 我们越高举神，便越谦卑自己。如今当思想： 〔1〕神是绝对的主宰：他*「以自己的权能」高举——不是从别人借来的力量。他随己意使人升高——把那些受苦被压下的人升高，以他赐给他子民的力量权能——所以「谁派定他的道呢？」* 谁在他之上派定他的道？是否有更高的元首，他从其得委任、向其交账？没有；他自己是最高的、独立的。「谁提醒他的道？」（有人如此解）永恒的心思需要提醒者吗？没有；他的道——正如我们的道——常在他面前。他未从任何人受命或受教（赛 40:13-14），也不向任何人交账。他为一切受造派定其道——那么我们不要为他派定他的道，倒要把治理世界的事交给他——他配得作这事。 〔2〕他是无可比拟的师傅：「谁能像他施教呢？」 我们去教那本为光、真理、知识和教训之源泉的，是荒谬的。「那教训人知识的，岂不也晓得吗？」（诗 94:9-10） 我们岂能给太阳点烛？请留意：当以利户要归荣耀给神为治理者之时，他称赞他为师傅——因为治理者当施教。神正是如此。他以人的绳索捆绑人（何 11:4）。在这方面，正如在别的事上，他无可匹敌。无人如他自己那样适合指引自己的行动。他知道他当作什么、如何为最好的而作，无需任何人的指教或建议。所罗门自己也有枢密院为他参谋，但万王之王没有。也无人如他那样适合指引我们的行动。无人如他那样以权柄和明证施教，以俯就和怜悯施教，又以权能和功效施教。他以圣经施教——那是最好的书；又以他的儿子施教——他是最好的师傅。 〔3〕他在一切所行的事上无可指摘地公义：「谁能说：你行了不义呢？」——不是谁敢说（许多人如此说，告诉他们的人有祸了）；而是谁能说？谁有理由说？谁能说了又能证明？「万王之王不能行错」——这无疑是无限真实的格言。
²⁴ 你当记念颂赞他所行的，就是众人所观看的。
²⁵ 人人都看见；人从远处也看见。
²⁶ 看哪，神为大，我们不能全知；他的年数不能测度。
²⁷ 因为他收取水滴，使其化为雨露，照其蒸气倾盆而下；
²⁸ 云彩将其滴下，沛然降于世人。
²⁹ 谁能明白云彩的铺张，和他帐棚的雷声呢？
³⁰ 看哪，他将光铺在其上，遮盖海的底。
³¹ 因他用这些审判众民；他也赐粮食丰足。
³² 他以云彩遮蔽光明，又命令云彩间透出的不再发光。
³³ 所发的响声将这事说明；牲畜也将这蒸气说明。
以利户在此努力使约伯对神存伟大高超的意念，并因此劝他欢然顺服他的护理。
I. 他把神的工描述为 辉煌显赫和 显明昭著（伯 36:24）
他的全工都是如此。神不作卑下之事。这是我们当在一切关乎我们自己的护理之工上安静顺服的好理由。他在自然界可见的工——关乎世界总体的事——是我们所钦佩所称赞的，在其中我们看见创造者的智慧、权能和良善；那么我们怎能挑他关乎我们自己的作为和他旨意关乎我们事务的计谋的错呢？我们在此被召唤*「思想神的工作」（传 7:13直译）。 1. 它明明在我们眼前，再无更明显的——就是「众人所观看的」。 有半只眼的人都看见它，能从远处看见它。我们无论向何处看，都看见神智慧权能的产品；我们看见所成的、所成的，便不能不说：这是「神的工，神的指头」（出 8:19直译）；这是主所行的。人人都可从远处看见天和其中一切的光、地与其中一切的果，是全能者的工；近看之时更不必说了。** 用显微镜看自然界最细微之工，岂不显得精巧？创造者的永能和神性「藉着所造之物就可以晓得」（罗 1:20）。人人都可看见——连那些没有启示益处的人也能；因为「他们的声音传遍天下」（诗 19:4）*——这些自然界常在的传道者。 2. 它当在我们眼中奇妙。 神工之美与其各部分之协调，我们当记念要 放大高举，不仅当算为公正良善无可指责，更当视为智慧荣耀，非任何受造者所能策划或产生的。人能看见他的工，又能辨别其中的神手（兽不能），所以当赞美它们，将荣耀归给他。
II. 他把这一切的作者神描述为 无限和 不可测度（伯 36:26）
存有、权能、完全的溪流，当引我们到源头。「神为大」——无限地大——权能上大，因他无所不能又独立；财富上大，因他自足又全足；自己为大；一切工上大；所以大大当受赞美；所以*「我们不能全知」。我们知道他「是」，却不知他「是怎样」。我们知道他不是什么，却不知他是什么。我们只知一部分，不能完全知道。这是我们不至审问他的作为、不至向他所作的挑错的好理由——因为我们是对自己所不明白的事说坏话，是未听先答。我们不知他存在的久长，因为那是无限的——「他的年数不能测度」，因为他是永恒的；其年数无可数算。他是无始、无相继、无终止的存有，从前如此、永远如此、永远不变——那伟大的「我是」*（出 3:14）。这是我们不可为他 指手画脚指点、不可与他相争的好理由——因为他的所是如何，他的作为也如何——完全在我们所能及的范围之外。
III. 他举出神在自然界之工和寻常护理之工中一些智慧和权能与绝对统治的实例
本章从云和从云降下的雨开始。我们不必过于苛究这段高贵演说的措辞或哲学。其总旨是表明：神无限伟大，是万有之主，是一切受造之物的初因和最高指挥者，「在天上地下有一切权柄」（因此我们当以一切谦卑敬畏之心敬拜他、说他好话、又尊敬他）；并以我们为神对世人所行特殊护理之法度方法和指望他为此向人交账，是僭妄之事——连寻常护理在气象上所行的，都是如此繁多、如此奥秘、如此不可究诘。以利户要使约伯感受神的崇高和主权，曾指引他（伯 35:5）「观看云彩」。在伯 36:24-33中，他向我们指明：在所见的云彩中可以观察什么，使我们考虑其创造者的荣耀完全。请考虑云彩——
1. 作为下层世界的源泉——其水分的源头与宝库，又是水分循环所藉的大银行——十分必需的供应，因为其停滞对下层世界之害，正如血液之停滞对人体之害。这寻常之事值得观察： 〔1〕上面的云向下面的地 蒸馏。天若变为铜，地便变为铁（申 28:23）；所以应许丰盛的话如此说：「我必应允天，天必应允地」（何 2:21）。这暗示我们：每样美善的恩赐都是从上来的——从那位既是众光之父，也是众雨之父而来；又指教我们把祷告指向他，举目仰望。 〔2〕云彩在此说 蒸馏*「降于世人」（伯 36:28）；因为神虽「在旷野无人居住之处降雨」（伯 38:26；诗 104:11），此事却以人为特别顾念的对象——一切低等受造之物都为服事人而造，人也当献上赞美为实际的回报。在人中，他「叫日头照好人也照歹人，降雨给义人也给不义的人」（太 5:45）。 〔3〕云被说 蒸馏水滴，不是倾盆如水柱——如当年「天窗户敞开」（创 7:11）之时。神以曾淹没地之水灌溉地，只是以另一种方式分配——让我们知道我们在他怜悯手中何等倚靠，他又何等仁慈，将雨按滴而赐，使其益处能进一步、更均匀地分散，如人工的浇水器。 〔4〕雨水虽常在极小的滴中降下，有时却倾盆而降——这不同的区分必须归于神的护理如此安排。 〔5〕虽是滴下，却「沛然降于世人」（伯 36:28）；所以被称为「神满有水的河」（诗 65:9）。 〔6〕云彩「照所吸上的蒸气倾盆」（伯 36:27）——天对地如此公正，地却不然——所回报的不与之相称。 〔7〕云彩的出产有时是地的大恐怖，有时是地的大恩惠（伯 36:31）。他乐意时，「用这些审判他所怒的众民」——摧毁地上果实的暴风、飓风、过度之雨、以及造成水灾的，都从云而来；另一方面，从云中通常他「赐粮食丰足」——他把肥甘滴在被羊群所遮盖的牧场、被谷物所遮盖的山谷上（诗 65:11-13）。 〔8〕雨的临近有时有预告（伯 36:33）：「所发的响声」等说明这事。所以我们读到（王上 18:41）「多雨的响声」*——雨未到之前先有响声；那时是受欢迎的预兆。响声如此，天色也如此说明这事（路 12:54-56）。牲畜也凭奇异的直觉，察觉天气临近变化，便寻找栖身之处——使那不肯预见灾祸而隐藏自己的人羞愧。
2. 作为上层世界的阴影（伯 36:29）：「谁能明白云彩的铺张呢？」 云彩如幔子、如华盖铺张在地上；如何如此铺张、如何被拉伸、又如何被平衡——虽每日看见却不能明白。 那么我们怎能妄称明白神对世人所行审判之理由和方法——其性情和案情如此繁多——既然我们不能说明云彩的铺张和*「云彩所遮盖的光」（伯 36:32）——这是「夹在中间的云」（伯 36:32，26:9）。我们感觉到的是：因云在我们和太阳之间的隔断，我们或被青睐——它们如伞遮蔽我们脱离太阳的烈热；「收割之日的凉云」（赛 18:4）被视为大 提神。我们或被皱眉相待——它们在正午使地暗淡，遮蔽日光。罪被比作云（赛 44:22），因为它在我们和神面上的光之间隔断，阻挡其照耀。但云虽暂时遮暗太阳、倾下雨来，然而（雨后日出），在他耗尽云彩之后，便「将光铺在其上」（伯 36:30）。有「雨后的晴光」（撒下 23:4）。太阳的光线射出，直达「海底」（伯 36:30）*——又从那里蒸发新鲜的蒸气，为云招募新兵。在这一切之中，我们必须记念 颂赞神的工。
英文原文
The Address of Elihu (1520 BC)
¹ Elihu also proceeded, and said,
² Suffer me a little, and I will show thee that I have yet to speak on God's behalf.
³ I will fetch my knowledge from afar, and will ascribe righteousness to my Maker.
⁴ For truly my words shall not be false: he that is perfect in knowledge is with thee.
Once more Elihu begs the patience of the auditory, and Job's particularly, for he has not said all that he has to say, but he will not detain them long. Stand about me a little (so some read it), Job 36:2. "Let me have your attendance, your attention, awhile longer, and I will speak but this once, as plainly and as much to the purpose as I can." To gain this he pleads, 1. That he had a good cause, and a noble and very fruitful subject: I have yet to speak on God's behalf. He spoke as an advocate for God, and therefore might justly expect the ear of the court. Some indeed pretend to speak on God's behalf who really speak for themselves; but those who sincerely appear in the cause of God, and speak in behalf of his honour, his truths, his ways, his people, shall be sure neither to want instructions (it shall be given them in that same hour what they shall speak) nor to lose their cause or their fee. Nor need they fear lest they should exhaust their subject. Those that have spoken ever so much may yet find more to be spoken on God's behalf. 2. That he had something to offer that was uncommon, and out of the road of vulgar observation: I will fetch my knowledge from afar (Job 36:3), that is, "we will have recourse to our first principles and the highest notions we can make use of to serve any purpose." It is worth while to go far for this knowledge of God, to dig for it, to travel for it; it will recompense our pains, and, though far-fetched, is not dear-bought. 3. That his design was undeniably honest; for all he aimed at was to ascribe righteousness to his Maker, to maintain and clear this truth, that God is righteous in all his ways. In speaking of God, and speaking for him, it is good to remember that he is our Maker, to call him so, and therefore to be ready to do him and the interests of his kingdom the best service we can. If he be our Maker, we have our all from him, must use our all for him, and be very jealous for his honour. That his management should be very just and fair (Job 36:4): "My words shall not be false, neither disagreeable to the thing itself nor to my own thoughts and apprehensions. It is truth that I am contending for, and that for truth's sake, with all possible sincerity and plainness." He will make use of plain and solid arguments and not the subtleties and niceties of the schools. "He who is perfect or upright in knowledge is now reasoning with thee; and therefore let him not only have a fair hearing, but let what he says be taken in good part, as meant well." The perfection of our knowledge in this world is to be honest and sincere in searching out truth, in applying it to ourselves, and in making use of what we know for the good of others.
⁵ Behold, God is mighty, and despiseth not any: he is mighty in strength and wisdom.
⁶ He preserveth not the life of the wicked: but giveth right to the poor.
⁷ He withdraweth not his eyes from the righteous: but with kings are they on the throne; yea, he doth establish them for ever, and they are exalted.
⁸ And if they be bound in fetters, and be holden in cords of affliction;
⁹ Then he showeth them their work, and their transgressions that they have exceeded.
¹⁰ He openeth also their ear to discipline, and commandeth that they return from iniquity.
¹¹ If they obey and serve him, they shall spend their days in prosperity, and their years in pleasures.
¹² But if they obey not, they shall perish by the sword, and they shall die without knowledge.
¹³ But the hypocrites in heart heap up wrath: they cry not when he bindeth them.
¹⁴ They die in youth, and their life is among the unclean.
Elihu, being to speak on God's behalf, and particularly to ascribe righteousness to his Maker, here shows that the disposals of divine Providence are all, not only according to the eternal counsels of his will, but according to the eternal rules of equity. God acts as a righteous governor, for,
I. He does not think it below him to take notice of the meanest of his subjects, nor does poverty or obscurity set any at a distance from his favour. If men are mighty, they are apt to look with a haughty disdain upon those that are not of distinction and make no figure; but God is mighty, infinitely so, and yet he despises not any, Job 36:5. He humbles himself to take cognizance of the affairs of the meanest, to do them justice and to show them kindness. Job thought himself and his cause slighted because God did not immediately appear for him. "No," says Elihu, God despises not any, which is a good reason why we should honour all men. He is mighty in strength and wisdom, and yet does not look with contempt upon those that have but a little strength and wisdom, if they but mean honestly. Nay, for this reason he despises not any, because his wisdom and strength are incontestably infinite and therefore the condescensions of his grace can be no diminution to him. Those that are wise and good will not look upon any with scorn and disdain.
II. He gives no countenance to the greatest, if they be bad (Job 36:6): He preserves not the life of the wicked. Though their life may be prolonged, yet not under any special care of the divine Providence, but only its common protection. Job had said that the wicked live, become old, and are mighty in power, Job 21:7. "No," says Elihu: "he seldom suffers wicked men to become old. He preserves not their life so long as they expected, nor with that comfort and satisfaction which are indeed our life; and their preservation is but a reservation for the day of wrath," Ro 2:5.
III. He is always ready to right those that are any way injured, and to plead their cause (Job 36:6): He gives right to the poor, avenges their quarrel upon their persecutors and forces them to make restitution of what they have robbed them of. If men will not right the injured poor, God will.
IV. He takes a particular care for the protection of his good subjects, Job 36:7. He not only looks on them, but he never looks off them: He withdraws not his eyes from the righteous. Though they may seem sometimes neglected and forgotten, and that befals them which looks like an oversight of Providence, yet tender careful eye of their heavenly Father never withdraws from them. If our eye be ever towards God in duty, his eye will be ever upon us in mercy, and, when we are at the lowest, will not overlook us.
1. Sometimes he prefers good people to places of trust and honour (Job 36:7): With kings are they on the throne, and every sheaf is made to bow to theirs. When righteous persons are advanced to places of honour and power, it is in mercy to them; for God's grace in them will both arm them against the temptations that attend preferment and enable them to improve the opportunity it gives them of doing good. It is also in mercy to those over whom they are set: When the righteous bear rule the city rejoices. If the righteous be advanced, they are established. Those that in honour keep a good conscience stand upon sure ground, and high places are not such slippery ground to them as they are to others. But, because it is not often that we see good men made great men in this world, this may be supposed to refer to the honour to which the righteous shall rise when their Redeemer shall stand at the latter day upon the earth; for then only they shall be exalted for ever, and established for ever; then shall they all shine forth as the sun, and be made kings and priests to our God.
2. If at any time he bring them into affliction, it is for the good of their souls, Job 36:8-10. Some good people are preferred to honour and power, but others are in trouble. Now observe, (1.) The distress supposed (Job 36:8): If they be bound in fetters, laid in prison as Joseph was, or holden in the cords of any other affliction, confined by pain and sickness, hampered by poverty, bound in their counsels, and, notwithstanding all their struggles, held long in this distress. This was Job's case; he was caught, and kept fast, in the cords of anguish (as some read it); but observe, (2.) The design God has, in bringing his people into such distresses as these; it is for the benefit of their souls, the consideration of which should reconcile us to affliction and make us think well of it. Three things God intends when he afflicts us:—[1.] To discover past sins to us, and to bring them to our remembrance. Then he shows them that amiss in them which before they did not see. He discovers to them the fact of sin: He shows them their work. Sin is our own work. If there be any good in us, it is God's work; and we are concerned to see what work we have made by sin. He discovers the fault of sin, shows them their transgressions of the law of God, and withal the sinfulness of sin, that they have exceeded, and have been beyond measure sinful. True penitents lay a load upon themselves, do not extenuate, but aggravate, their sins, and own that they have exceeded in them. Affliction sometimes answers to the sin; it serves, however, to awaken the conscience and puts men upon considering. [2.] To dispose our hearts to receive present instructions: Then he opens their ear to discipline, Job 36:10. Whom God chastens he teaches (Ps 94:12), and the affliction makes people willing to learn, softens the wax, that it may receive the impression of the seal; yet it does not do this of itself, but the grace of God working with and by it; it is he that opens the ear, that opens the heart, who has the key of David. [3.] To deter and draw us off from iniquity for the future. This is the errand on which the affliction is sent; it is a command to return from iniquity, to have no more to do with sin, to turn from it with an aversion to it and a resolution never to return to it any more, Ho 14:8.
3. If the affliction do its work, and accomplish that for which it is sent, he will comfort them again, according to the time that he has afflicted them (Job 36:11): If they obey and serve him,—if they comply with his design and serve his purpose in these dispensations,—if, when the affliction is removed, they continue in the same good mind that they were in when they were under the smart of it and perform the vows they made then,—if they live in obedience to God's commands, particularly those which relate to his service and worship, and in all instances make conscience of their duty to him,—then they shall spend their days in prosperity again and their years in true pleasures. Piety is the only sure way to prosperity and pleasure; this is a certain truth, and yet few will believe it. If we faithfully serve God, (1.) We have the promise of outward prosperity, the promise of the life that now is, and the comforts of it, as far as is for God's glory and our good; and who would desire them any further? (2.) We have the possession of inward pleasures, the comfort of communion with God and a good conscience, and that great peace which those have that love God's law. If we rejoice not in the Lord always, and in hope of eternal life, it is our own fault; and what better pleasures can we spend our years in?
4. If the affliction do not do its work, let them expect the furnace to be heated seven times hotter till they are consumed (Job 36:12): If they obey not, if they are not bettered by their afflictions, are not reclaimed and reformed, they shall perish by the sword of God's wrath. Those whom his rod does not cure his sword will kill; and the consuming fire will prevail if the refining fire do not; for when God judges he will overcome. If Ahaz, in his distress, trespass yet more against the Lord, this is that king Ahaz that is marked for ruin, 2Ch 28:22, Jer 6:29,30. God would have instructed them by their afflictions, but they received not instruction, would not take the hints that were given them; and therefore they shall die without knowledge, ere they are aware, without any further previous notices given them; or they shall die because they were without knowledge notwithstanding the means of knowledge which they were blessed with. Those that die without knowledge die without grace and are undone for ever.
V. He brings ruin upon hypocrites, the secret enemies of his kingdom (such as Elihu described, Job 36:12), who, though they were numbered among the righteous whom Elihu had spoken of before, yet did not obey God, but, being children of disobedience and darkness, become children of wrath and perdition; these are the hypocrites in heart, who heap up wrath, Job 36:13. See the nature of hypocrisy: it lies in the heart, which is for the world and the flesh when the outside seems to be for God and religion. Many that are saints in show and saints in word are hypocrites in heart. That spring is corrupt, and there is an evil treasure there. See the mischievousness of hypocrisy: hypocrites heap up wrath. They are doing that every day which is provoking to God, and will be reckoned with for it all together in the great day. They treasure up wrath against the day of wrath, Ro 2:5. Their sins are laid up in store with God among his treasures, De 32:34, Jam 5:3. As what goes up a vapour comes down a shower, so what goes up sin, if not repented of, will come down wrath. They think they are heaping up wealth, heaping up merits, but, when the treasures are opened, it will prove they were heaping up wrath. Observe, 1. What they do to heap up wrath. What is it that is so provoking? It is this, They cry not when he binds them, that is, when they are in affliction, bound with the cords of trouble, their hearts are hardened, they are stubborn and unhumbled, and will not cry to God nor make their application to him. They are stupid and senseless as stocks and stones, despising the chastening of the Lord. 2. What are the effects of that wrath? They die in youth, and their life is among the unclean, Job 36:14. This is the portion of hypocrites, whom Christ denounced many woes against. If they continue impenitent, (1.) They shall die a sudden death, die in youth, when death is most a surprise, and death (that is, the consequence of it) is always such to hypocrites; as those that die in youth die when they hoped to live, so hypocrites, at death, go to hell, when they hoped to go to heaven. When a wicked man dies his expectations shall perish. (2.) They shall die the second death. Their life, after death (for so it comes in here), is among the unclean, among the fornicators (so some), among the worst and vilest of sinners, notwithstanding their specious and plausible profession. It is among the Sodomites (so the margin), those filthy wretches, who going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire, Jude 1:7. The souls of the wicked live after death, but they live among the unclean, the unclean spirits, the devil and his angels, forever separated from the new Jerusalem, into which no unclean thing shall enter.
¹⁵ He delivereth the poor in his affliction, and openeth their ears in oppression.
¹⁶ Even so would he have removed thee out of the strait into a broad place, where there is no straitness; and that which should be set on thy table should be full of fatness.
¹⁷ But thou hast fulfilled the judgment of the wicked: judgment and justice take hold on thee.
¹⁸ Because there is wrath, beware lest he take thee away with his stroke: then a great ransom cannot deliver thee.
¹⁹ Will he esteem thy riches? no, not gold, nor all the forces of strength.
²⁰ Desire not the night, when people are cut off in their place.
²¹ Take heed, regard not iniquity: for this hast thou chosen rather than affliction.
²² Behold, God exalteth by his power: who teacheth like him?
²³ Who hath enjoined him his way? or who can say, Thou hast wrought iniquity?
Elihu here comes more closely to Job; and,
I. He tells him what God would have done for him before this if he had been duly humbled under his affliction. "We all know how ready God is to deliver the poor in his affliction (Job 36:15); he always was so. The poor in spirit, those that are of a broken and contrite heart, he looks upon with tenderness, and, when they are in affliction, is ready to help them. He opens their ears, and makes them to hear joy and gladness, even in their oppressions; while he does not yet deliver them he speaks to them good words and comfortable words, for the encouragement of their faith and patience, the silencing of their fears, and the balancing of their griefs; and even so (Job 36:16) would he have done to thee if thou hadst submitted to his providence and conducted thyself well; he would have delivered and comforted thee, and we should have had none of these complaints. If thou hadst accommodated thyself to the will of God, thy liberty and plenty would have been restored to thee with advantage." 1. "Thou wouldst have been enlarged, and not confined thus by thy sickness and disgrace: He would have removed thee into a broad place where is no straitness, and thou wouldst no longer have been cramped thus and have had all thy measures broken." 2. "Thou wouldst have been enriched, and wouldst not have been left in this poor condition; thou wouldst have had thy table richly spread, not only with food convenient, but with the finest of the wheat" (see De 32:14) "and the fattest of the flesh." Note, It ought to silence us under our afflictions to consider that, if we were better, it would be every way better with us: if we had answered the ends of an affliction, the affliction would be removed; and deliverance would come if we were ready for it. God would have done well for us if we had conducted ourselves well; Ps 81:13,14, Isa 48:18.
II. He charges him with standing in his own light, and makes him the cause of the continuance of his own trouble (Job 36:17): "But thou hast fulfilled the judgment of the wicked," that is, "Whatever thou art really, in this thing thou hast conducted thyself like a wicked man, hast spoken and done like the wicked, hast gratified them and served their cause; and therefore judgment and justice take hold on thee as a wicked man, because thou goest in company with them, actest as if thou wert in their interest, aiding and abetting. Thou hast maintained the cause of the wicked; and such as a man's cause is such will the judgment of God be upon him;" so bishop Patrick. It is dangerous being on the wrong side: accessaries to treason will be dealt with as principals.
III. He cautions him not to persist in his frowardness. Several good cautions he gives him to this purport.
1. Let him not make light of divine vengeance, nor be secure, as if he were in no danger of it (Job 36:18): "Because there is wrath" (that is, "because God is a righteous governor, who resents all the affronts given to his government, because he has revealed his wrath from heaven against all ungodliness and unrighteousness of men, and because thou hast reason to fear that thou art under God's displeasure) therefore beware lest he take thee away suddenly with his stroke, and be so wise as to make thy peace with him quickly and get his anger turned away from thee." A warning to this purport Job had given his friends (Job 19:29): Be you afraid of the sword, for wrath brings the punishment of the sword. Thus contenders are apt, with too much boldness, to bind one another over to the judgment of God and threaten one another with his wrath; but he that keeps a good conscience needs not fear the impotent menaces of proud men. But his was a friendly caution to Job, and necessary. Even good men have need to be kept to their duty by the fear of God's wrath. "Thou art a wise and good man, but beware lest he take thee away, for the wisest and best have enough in them to deserve his stroke."
2. Let him not promise himself that, if God's wrath should kindle against him, he could find out ways to escape the strokes of it. (1.) There is no escaping by money, no purchasing a pardon with silver, or gold, and such corruptible things: "Even a great ransom cannot deliver thee when God enters into judgment with thee. His justice cannot be bribed, nor any of the ministers of his justice. Will he esteem thy riches, and take from them a commutation of the punishment? No, not gold, Job 36:19. If thou hadst as much wealth as ever thou hadst, that would not ease thee, would not secure thee from the strokes of God's wrath, in the day of the revelation of which riches profit not," Pr 11:4. See Ps 49:7,8. (2.) There is no escaping by rescue: "If all the forces of strength were at thy command, if thou couldst muster ever so many servants and vassals to appear for thee to force thee out of the hands of divine vengeance, it were all in vain; God would not regard it. There is none that can deliver out of his hand." (3.) There is no escaping by absconding (Job 36:20): "Desire not the night, which often favours the retreat of a conquered army and covers it; think not that thou canst so escape the righteous judgment of God, for the darkness hideth not from him," Ps 139:11,12. See Job 34:22. "Think not, because in the night people retire to their place, go up to their beds, and it is then easy to escape being discovered by them, that God also ascends to his place, and cannot see thee. No; he neither slumbers nor sleeps. His eyes are open upon the children of men, not only in all places, but at all times. No rocks nor mountains can shelter us from his eye." Some understand it of the night of death; that is the night by which men are cut off from their place, and Job had earnestly breathed for that night, as the hireling desires the evening, Job 7:2. "But do not do so," says Elihu; "for thou knowest not what the night of death is." Those that passionately wish for death, in hopes to make that their shelter from God's wrath, may perhaps be mistaken. There are those whom wrath pursues into that night.
3. Let him not continue his unjust quarrel with God and his providence, which hitherto he had persisted in when he should have submitted to the affliction (Job 36:21): "Take heed, look well to thy own spirit, and regard not iniquity, return not to it (so some), for it is at thy peril if thou do." Let us never dare to think a favourable thought of sin, never indulge it, nor allow ourselves in it. Elihu thinks Job had need of this caution, he having chosen iniquity rather than affliction, that is, having chosen rather to gratify his own pride and humour in contending with God than to mortify it by a submission to him and accepting the punishment. We may take it more generally, and observe that those who choose iniquity rather than affliction make a very foolish choice. Those that ease their cares by sinful pleasures, increase their wealth by sinful pursuits, escape their troubles by sinful projects, and evade sufferings for righteousness' sake by sinful compliances against their consciences, make a choice they will repent of; for there is more evil in the least sin than in the greatest affliction. It is an evil, and only evil.
4. Let him not dare to prescribe to God, nor give him his measures (Job 36:22,23): "Behold, God exalteth by his power," that is, "He does, may, and can set up and pull down whom he pleases, and therefore it is not for thee nor me to contend with him." The more we magnify God the more do we humble and abase ourselves. Now consider, (1.) That God is an absolute sovereign: He exalts by his own power, and not by strength derived from any other. He exalts whom he pleases, exalts those that were afflicted and cast down, by the strength and power which he gives his people; and therefore who has enjoined him his way? Who presides above him in his way? Is there any superior from whom he has his commission and to whom he is accountable? No; he himself is supreme and independent. Who puts him in mind of his way? so some. Does the eternal Mind need a remembrancer? No; his own way, as well as ours, is ever before him. He has not received orders or instructions from any (Isa 60:13,14), nor is he accountable to any. He enjoins to all the creatures their way; let not us then enjoin him his, but leave it to him to govern the world, who is fit to do it. (2.) That he is an incomparable teacher: Who teaches like him? It is absurd for us to teach him who is himself the fountain of light, truth, knowledge, and instruction. He that teaches man knowledge, and so as none else can, shall not he know? Ps 94:9,10. Shall we light a candle to the sun? Observe, When Elihu would give glory to God as a ruler he praises him as a teacher, for rulers must teach. God does so. He binds with the cords of a man. In this, as in other things, he is unequalled. None so fit to direct his own actions as he himself is. He knows what he has to do, and how to do it for the best, and needs no information nor advice. Solomon himself had a privy-council to advise him, but the King of kings has none. Nor is any so fit to direct our actions as he is. None teaches with such authority and convincing evidence, with such condescension and compassion, nor with such power and efficacy, as God does. He teaches by the Bible, and that is the best book, teaches by his Son, and he is the best Master. (3.) That he is unexceptionably just in all his proceedings: Who can say, Thou hast wrought iniquity? Not, Who dares say it? (many do iniquity, and those who tell them of it do so at their peril), but Who can say it? Who has any cause to say it? Who can say it and prove it? It is a maxim undoubtedly true, without limitation, that the King of kings can do no wrong.
²⁴ Remember that thou magnify his work, which men behold.
²⁵ Every man may see it; man may behold it afar off.
²⁶ Behold, God is great, and we know him not, neither can the number of his years be searched out.
²⁷ For he maketh small the drops of water: they pour down rain according to the vapour thereof:
²⁸ Which the clouds do drop and distil upon man abundantly.
²⁹ Also can any understand the spreadings of the clouds, or the noise of his tabernacle?
³⁰ Behold, he spreadeth his light upon it, and covereth the bottom of the sea.
³¹ For by them judgeth he the people; he giveth meat in abundance.
³² With clouds he covereth the light; and commandeth it not to shine by the cloud that cometh betwixt.
³³ The noise thereof showeth concerning it, the cattle also concerning the vapour.
Elihu is here endeavouring to possess Job with great and high thoughts of God, and so to persuade him into a cheerful submission to his providence.
I. He represents the work of God, in general, as illustrious and conspicuous, Job 36:24. His whole work is so. God does nothing mean. This is a good reason why we should acquiesce in all the operations of his providence concerning us in particular. His visible works, those of nature, and which concern the world in general, are such as we admire and commend, and in which we observe the Creator's wisdom, power, and goodness; shall we then find fault with his dispensations concerning us, and the counsels of his will concerning our affairs? We are here called to consider the work of God, Ec 7:13. 1. It is plain before our eyes, nothing more obvious: it is what men behold. Every man that has but half an eye may see it, may behold it afar off. Look which way we will, we see the productions of God's wisdom and power; we see that done, and that doing, concerning which we cannot but say, This is the work of God, the finger of God; it is the Lord's doing. Every man may see, afar off, the heaven and all its lights, the earth and all its fruits, to be the work of Omnipotence; much more when we behold them nigh at hand. Look at the minutest works of nature through a microscope; do they not appear curious? The eternal power and godhead of the Creator are clearly seen and understood by the things that are made, Ro 1:20. Every man, even those that have not the benefit of divine revelation, may see this; for there is no speech or language where the voice of these natural constant preachers is not heard, Ps 19:3. 2. It ought to be marvellous in our eyes. The beauty and excellency of the work of God, and the agreement of all the parts of it, are what we must remember to magnify and highly to extol, not only justify it as right and good, and what cannot be blamed, but magnify it as wise and glorious, and such as no creature could contrive or produce. Man may see his works, and is capable of discerning his hand in them (which the beasts are not), and therefore ought to praise them and give him the glory of them.
II. He represents God, the author of them, as infinite and unsearchable, Job 36:26. The streams of being, power, and perfection should lead us to the fountain. God is great, infinitely so,—great in power, for he is omnipotent and independent,—great in wealth, for he is self-sufficient and all-sufficient,—great in himself,—great in all his works,—great, and therefore greatly to be praised,—great, and therefore we know him not. We know that he is, but not what he is. We know what he is not, but not what he is. We know in part, but not in perfection. This comes in here as a reason why we must not arraign his proceedings, nor find fault with what he does, because it is speaking evil of the things that we understand not and answering a matter before we hear if. We know not the duration of his existence, for it is infinite. The number of his years cannot possibly be searched out, for he is eternal; there is no number of them. He is a Being without beginning, succession, or period, whoever was, and ever will be, and ever the same, the great I AM. This is a good reason why we should not prescribe to him, nor quarrel with him, because, as he is, such are his operations, quite out of our reach.
III. He gives some instances of God's wisdom, power, and sovereign dominion, in the works of nature and the dispensations of common providence, beginning in this chapter with the clouds and the rain that descends from them. We need not be critical in examining either the phrase or the philosophy of this noble discourse. The general scope of it is to show that God is infinitely great, and the Lord of all, the first cause and supreme director of all the creatures, and has all power in heaven and earth (whom therefore we ought, with all humility and reverence, to adore, to speak well of, and to give honour to), and that it is presumption for us to prescribe to him the rules and methods of his special providence towards the children of men, or to expect from him an account of them, when the operations even of common providences about the meteors are so various and so mysterious and unaccountable. Elihu, to affect Job with God's sublimity and sovereignty, had directed him (Job 35:5) to look unto the clouds. In Job 36:24-33 he shows us what we may observe in the clouds we see which will lead us to consider the glorious perfections of their Creator. Consider the clouds,
1. As springs to this lower world, the source and treasure of its moisture, and the great bank through which it circulates—a very necessary provision, for its stagnation would be as hurtful to this lower world as that of the blood to the body of man. It is worth while to observe in this common occurrence, (1.) That the clouds above distil upon the earth below. If the heavens become brass, the earth becomes iron; therefore thus the promise of plenty runs, I will hear the heavens and they shall hear the earth. This intimates to us that every good gift is from above, from him who is both Father of lights and Father of the rain, and it instructs us to direct our prayers to him and to look up. (2.) That they are here said to distil upon man (Job 36:28); for, though indeed God causes it to rain in the wilderness where no man is (Job 38:26, Ps 104:11), yet special respect is had to man herein, to whom the inferior creatures are all made serviceable and from whom the actual return of the tribute of praise is required. Among men, he causes his rain to fall upon the just and upon the unjust, Mt 5:45. (3.) They are said to distil the water in small drops, not in spouts, as when the windows of heaven were opened, Ge 7:11. God waters the earth with that with which he once drowned it, only dispensing it in another manner, to let us know how much we lie at his mercy, and how kind he is, in giving rain by drops, that the benefit of it may be the further and the more equally diffused, as by an artificial water-pot. (4.) Though sometimes the rain comes in very small drops, yet, at other times, it pours down in great rain, and this difference between one shower and another must be resolved into the divine Providence which orders it so. (5.) Though it comes down in drops, yet it distils upon man abundantly (Job 36:28), and therefore is called the river of God which is full of water, Ps 65:9. (6.) The clouds pour down according to the vapour that they draw up, Job 36:27. So just the heavens are to the earth, but the earth is not so in the return it makes. (7.) The produce of the clouds is sometimes a great terror, and at other times a great favour, to the earth, Job 36:31. When he pleases by them he judges the people he is angry with. Storms, and tempests, and excessive rains, destroying the fruits of the earth and causing inundations, come from the clouds; but, on the other hand, from them, usually, he gives meat in abundance; they drop fatness upon the pastures that are clothed with flocks, and the valleys that are covered with corn, Ps 65:11-13. (8.) Notice is sometimes given of the approach of rain, Job 36:33. The noise thereof, among other things, shows concerning it. Hence we read (1Ki 18:41) of the sound of abundance of rain, or (as it is in the margin) a sound of a noise of rain, before it came; and a welcome harbinger it was then. As the noise, so the face of the sky, shows concerning it, Lu 12:56. The cattle also, by a strange instinct, are apprehensive of a change in the weather nigh at hand, and seek for shelter, shaming man, who will not foresee the evil and hide himself.
2. As shadows to the upper world (Job 36:29): Can any understand the spreading of the clouds? They are spread over the earth as a curtain or canopy; how they come to be so, how stretched out, and how poised, as they are, we cannot understand, though we daily see they are so. Shall we then pretend to understand the reasons and methods of God's judicial proceedings with the children of men, whose characters and cases are so various, when we cannot account for the spreadings of the clouds, which cover the light? Job 36:32. It is a cloud coming betwixt, Job 36:32, Job 26:9. And this we are sensible of, that, by the interposition of the clouds between us and the sun, we are, (1.) Sometimes favoured; for they serve as an umbrella to shelter us from the violent heat of the sun, which otherwise would beat upon us. A cloud of dew in the heat of harvest is spoken of as a very great refreshment. Isa 18:4. (2.) Sometimes we are by them frowned upon; for they darken the earth at noon-day and eclipse the light of the sun. Sin is compared to a cloud (Isa 44:22), because it comes between us and the light of God's countenance and obstructs the shining of it. But though the clouds darken the sun for a time, and pour down rain, yet (post nubila Phoebus—the sun shines forth after the rain), after he has wearied the cloud, he spreads his light upon it, Job 36:30. There is a clear shining after rain, 2Sa 23:4. The sunbeams are darted forth, and reach to cover even the bottom of the sea, thence to exhale a fresh supply of vapours, and so raise recruits for the clouds, Job 36:30. In all this, we must remember to magnify the work of God.
以利户的第四次发言——神的伟大与主权
以利户在严厉责备约伯若干失慎的言辞——而约伯对此无法自辩——之后，如今更全面地着手纠正他对神待人之方式的错误认识。约伯的其他朋友坚持认为：正因为他是个恶人，所以他的苦难才如此深重、如此绵长。然而以利户只坚持一点：这苦难是为试炼他而赐下的，之所以被延长，是因为约伯至今尚未在苦难之下彻底谦卑，也未适当地顺服其中。他以许多理由劝诫约伯顺服神的手——这些理由取自神的智慧与公义、神对他百姓的眷顾，尤其是神的伟大与全能；在本章及下一章中，他便以此劝服约伯。在此我们有：
I. 他的开场白（伯 36:2-4）。
II. 他对神向世人所施行之护理方法的论述，这些方法因人而异，取决于人的行事为人（伯 36:5-15）。
III. 他据此向约伯所发出的恳切警告与善言劝诫（伯 36:16-21）。
IV. 他对神的主权与全能的论证，以日常护理中的作为为例加以说明——这也是我们众人当在他待我们的方式上顺服他的理由（伯 36:22-33）。
这些内容他在下一章中继续展开并加以扩充。