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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)
繁體中文
以利戶的宣講（主前1520年）
¹ 以利戶又接著說：
² 你再容我片時，我就指示你，因我還有話為神說。
³ 我要將所知道的從遠處引來，將公義歸給造我的主。
⁴ 因為我的言語真是不虛謊；那知識全備的與你同在。
以利戶再次請求聽眾的耐心，尤其是約伯的耐心，因為他還沒有把他要說的話說完，但他不會耽擱他們太久。請你再容我片時（有人如此讀，Job 36:2）。「請你們再留意聽我一會兒，我只再說一次，盡量直截了當、切中要害。」為此他提出：1. 他有一個好的案件，一個崇高而非常豐富的主題：*我還有話為神說。*他是以神辯護者的身分說話，因此理所當然可以期望法庭的聆聽。有些人確實假借為神說話之名，其實是為自己說話；但那些真誠為神的事業挺身而出，為他的尊榮、真理、道路、百姓說話的人，必不缺少教導（當在那時候，必賜給你們當說的話），也不會輸了官司或失去賞賜。他們也不必擔心會耗盡自己的主題。那些從前說了許多的人，仍然可以找到更多為神當說的話。2. 他有些不尋常、超乎常人觀察的東西要提出：我要將所知道的從遠處引來（Job 36:3），也就是說，「我們要回到我們的首要原則，回到我們所能運用的最高概念來服事這目的。」為這關於神的知識走遠路、挖掘、奔波，是值得的；它將報答我們的辛勞，而且雖然是遠道求來的，代價卻不昂貴。3. 他的動機是無可置疑地誠實的；因為他所追求的，不過是將公義歸給造他的主——維護並澄清「神在他一切道路上都是公義的」這真理。在論到神、為神說話時，記住他是我們的造化主，如此稱呼他，並因此樂意盡力事奉他和他的國度，這是好的。他既是我們的造化主，我們就從他得著一切，必須為他使用一切，並為他的尊榮極其熱心。他說他的處理將非常公正和公平（Job 36:4）：「*我的言語真是不虛謊，*既不違背事情本身，也不違背我自己的思想和見解。我所爭持的是真理，而且是為真理的緣故，以最大的誠懇和坦率。」他要使用簡明而堅實的論證，而不是學派的詭辯和雕蟲小技。「那知識完全正直的如今正與你理論；所以不但要讓他得到公正的聆聽，也要善意地領受他所說的話，知道他是出於好意。」我們在這世上知識的完全，在於誠實真誠地尋求真理，將真理應用在自己身上，並運用我們所知道的去造福他人。
⁵ 看哪，神有大能，並不藐視人；他在能力和智慧上大有能力。
⁶ 他不保全惡人的性命，卻為困苦人伸冤。
⁷ 他的眼目不離義人；他們和君王同坐寶座，永遠被高舉。
⁸ 他們若被鎖鍊捆鎖，被患難的繩索纏繞，
⁹ 他就把他們的作為和他們的過犯指示他們。
¹⁰ 他也開通他們的耳朵得受管教，吩咐他們離開罪孽轉回。
¹¹ 他們若聽從事奉他，就必一生度日亨通，年歲安樂。
¹² 若不聽從，就必被刀劍消滅，無知無識而死。
¹³ 那心中不敬虔的人積蓄怒氣；神捆綁他們，他們竟不求救。
¹⁴ 他們必在青年時死亡，與污穢人一樣喪命。
以利戶既要為神說話，特別要將公義歸給造他的主，在此他指出神聖護理的一切安排，不僅都照著他旨意的永恆謀略，也照著永恆的公平法則。神以公義的治理者行事，因為——
I. 他不以留意他最卑微的子民為恥，貧窮或卑微也不使人遠離他的恩寵。人若有能力，就容易傲慢地輕視那些沒有身分地位、不引人注目的人；但神有大能，無限地如此，卻不藐視任何人（Job 36:5）。他俯就留意最卑微之人的事務，為他們主持公道，向他們施恩。約伯以為自己和自己的案件被忽視了，因為神沒有立即為他出面。「不，」以利戶說，*神不藐視任何人，*這是我們應當敬重所有人的好理由。*他在能力和智慧上大有能力，*卻不以輕視的眼光看那些只有一點力量和智慧的人——只要他們心懷誠實。不但如此，正因他的智慧和力量是無可置疑地無限的，他恩典的俯就不會使他有任何減損。那些智慧和良善的人，不會以輕蔑和鄙視的眼光看任何人。
II. 他不縱容最偉大的人，若他們是惡的（Job 36:6）：他不保全惡人的性命。他們的壽命或可延長，卻不是在神聖護理的特別看顧之下，不過是普通的保護而已。約伯曾說惡人存活、年老、終久大有勢力（Job 21:7）。「不，」以利戶說：「他很少容讓惡人活到年老。他不保全他們的壽命，不像他們所預期的那麼長，也不像他們所期望的那樣帶著安慰和滿足——那才是真正的生命；他們的被保全不過是為震怒之日留存」（Ro 2:5）。
III. 他隨時準備為受屈之人主持公道，為他們的案件辯護（Job 36:6）：他*為困苦人伸冤，*在他們的逼迫者身上為他們報仇，強迫他們歸還所搶奪的。人若不為受屈的窮人主持公道，神必主持。
IV. 他特別看顧保護他良善的子民（Job 36:7）。他不僅看顧他們，更從不轉眼不顧：*他的眼目不離義人。*雖然他們有時似乎被忽略遺忘，遭遇看似護理失誤的事，然而天父溫柔體貼的眼目從不離開他們。我們的眼目若在盡本分時向著神，他的眼目也必在憐憫中向著我們，即使在我們最低落的時候，也不會忽略我們。
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有時他使良善的人身居要職，得著尊榮（Job 36:7）：*他們和君王同坐寶座，*每個禾捆都要向他的禾捆下拜。當義人被提升到尊榮和權力的位置時，這是出於對他們的憐憫；因為神在他們裏面的恩典既能使他們抵擋隨升高而來的試探，又能使他們善用升高的機會去行善。這也是對他們所管轄之人的憐憫：義人掌權，城就喜樂。義人若被升高，他們就被堅立。那些在尊榮中保持無虧良心的人，站在穩妥的根基上，高位對他們而言不會像對別人那樣是滑地。但因為我們在這世上不常看見好人成為大人物，這或許可以理解為指向義人在他們的救贖主末日在地上站立時所要升到的尊榮；因為只有那時他們才永遠被高舉、永遠被堅立；那時他們都要如太陽般發出光來，成為我們神的君王和祭司。
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他若何時使他們陷入患難，是為了他們靈魂的益處（Job 36:8-10）。有些好人被提升到尊榮和權力，但另一些人卻在苦難中。如今請看，（1.）假設的困境（Job 36:8）：他們若被鎖鍊捆鎖，如約瑟被下在監裏，或被任何患難的繩索纏繞——因痛苦和疾病被限制，因貧窮被束縛，在他們的謀略中被捆綁，儘管竭力掙扎，仍長久被困在這患難中。這正是約伯的景況；他被捉住，緊緊被拘禁，在痛苦的繩索中（有人如此讀）；但請注意，（2.）神使他的百姓陷入這樣的患難時所存的心意；這是為了他們靈魂的益處，想到這一點就能使我們與患難和解，並對患難有好感。神管教我們時有三個心意：——[1.] 向我們揭露從前的罪，使我們想起它們。那時他就把他們先前所看不見的過犯指示他們。他向他們揭露罪的事實：他把他們的作為指示他們。罪是我們自己的作為。我們裏面若有任何良善，那是神的作為；我們當關注我們因罪造成了怎樣的後果。他揭露罪的過犯，指出他們違背神律法的過犯，同時揭露罪的本質——他們犯罪超越了限度，罪大惡極。真正的悔改者在自己身上加上重擔，不減輕反加重自己的罪，承認自己犯罪已經過分。患難有時與罪相對應；它至少能喚醒良心，促使人反省。[2.] 使我們的心預備好領受眼前的教訓：那時他開通他們的耳朵得受管教（Job 36:10）。神所管教的，他就教導（詩篇九十四篇12節），患難使人樂意學習，軟化蠟，使它能接受印章的印記；然而患難本身不能做到這一點，乃是神的恩典與之同工並藉之運行；是 he 開通耳朵，是 he 開通心竅，他拿著大衛的鑰匙。[3.] 阻嚇我們，使我們將來轉離罪惡。這就是患難被差來的使命；這是一個命令——*離開罪孽轉回，*不再與罪有任何瓜葛，以厭惡之心轉離它，並決心永不再返回（Ho 14:8）。
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若患難完成了它的工作，成就了它被差來的目的，他就必照他所降罰的時候再次安慰他們（Job 36:11）：他們若聽從事奉他，——若他們順服他的旨意，在這些安排中服事他的目的——若患難除去後，他們仍保持在受管教之苦時所存的那同樣的善念，並履行那時所許的願——若他們遵行神的誡命而活，特別是那些與他的事奉和敬拜有關的誡命，並在一切事上對他盡忠——那麼他們就必再次一生度日亨通，他們的年歲也必在真正的安樂之中。敬虔是通往亨通和安樂唯一穩妥的道路；這是確定的真理，然而少有人相信。我們若忠心事奉神，（1.）我們就有外在亨通的應許——今生及其安慰的應許，只要它歸於神的榮耀和我們的益處；誰還想多求呢？（2.）我們就得享內心的喜樂——與神相交的安慰和無虧良心的喜樂，以及那些愛慕神律法之人所享有的大平安。我們若不靠主常常喜樂、不存永生的盼望而喜樂，那是自己的過失；我們還能在甚麼更好的安樂中度日呢？
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若患難沒有完成它的工作，就讓他們預期爐火要加熱七倍，直到他們被燒滅（Job 36:12）：若不聽從，若他們沒有因患難而變好，沒有被挽回和改正，他們就必被神震怒的刀劍消滅。神的杖不能治好的，他的刀必殺死；煉淨的火若不奏效，吞滅的火必得勝；因為神審判時必勝過。若亞哈斯在被逼迫的時候，越發得罪耶和華，這就是那亞哈斯王——被標記為滅亡（2Ch 28:22；耶利米書六章29、30節）。神本要藉患難教訓他們，他們卻不肯受教，不肯接受所給他們的提示；因此他們必無知無識而死——在他們察覺之前，在沒有進一步的警告之前；或他們必死，因為他們雖然有知識的途徑，卻是無知。那些無知而死的人，死時沒有恩典，永遠滅亡。
V. 他使假冒為善的人——他國度中隱藏的仇敵（如以利戶在Job 36:12所描述的）——歸於毀滅。他們雖然被列在以利戶先前所說的義人之中，卻不順從神，因為他們是悖逆和黑暗之子，就成了震怒和沉淪之子；這些就是那心中不敬虔的人，積蓄怒氣（Job 36:13）。請看假冒為善的本質：它在於心——當外面似乎向著神和宗教時，心卻向著世界和肉體。許多在表面上和口頭上是聖徒的人，心中卻是假冒為善的。那泉源是敗壞的，那裏有邪惡的積蓄。請看假冒為善的危害：假冒為善的人積蓄怒氣。他們天天做惹神發怒的事，在大日要一齊被追討。他們為自己積蓄忿怒，以致震怒之日（Ro 2:5）。他們的罪被儲存在神那裏，與他的財寶同在（De 32:34；雅各書五章3節）。上去的是蒸氣，下來的是驟雨；照樣，上去的是罪，若不悔改，下來的就是震怒。他們以為自己是在積蓄財富，積蓄功勞，但當財寶庫被打開時，就會發現他們是在積蓄怒氣。請注意，1. 他們做了甚麼來積蓄怒氣。甚麼是如此惹神發怒的？就是這個：他捆綁他們，他們竟不求救——也就是說，當他們在患難中，被患難的繩索捆綁時，他們的心剛硬了，頑梗不謙卑，不肯向神呼求，不肯投靠他。他們如同木頭石頭一般麻木不仁，藐視主的管教。2. 那怒氣的後果是甚麼？他們必在青年時死亡，他們的生命與污穢人一樣（Job 36:14）。這是假冒為善之人的分——基督曾向他們宣告許多禍患。他們若不悔改，（1.）他們必突然死亡——在青年時死亡，死亡最令人驚訝之時；而死亡（即其後果）對假冒為善的人始終如此；正如青年時死亡的人是在盼望活著的時候死去，假冒為善的人在死亡時，是在盼望升入天堂的時候下入地獄。惡人一死，他的指望必滅沒。（2.）他們必死第二次的死。他們的生命——死後的生命（因為這裡是如此引入的）——與污穢人一樣，與行淫的人同在（有人如此說），與最壞最卑賤的罪人同在，儘管他們有看似敬虔的信仰宣告。這生命與所多瑪人同在（旁註如此），那些污穢可憎的人，隨從逆性的情慾，就受永火的刑罰，作為鑑戒（猶大書7節）。惡人的靈魂死後仍然存活，卻活在污穢之中——與污穢的靈、魔鬼和他的使者同在，永遠與新耶路撒冷隔絕，凡不潔淨的，總不得進入那城。
¹⁵ 神藉著患難救拔困苦人，趁他們受壓迫時開通他們的耳朵。
¹⁶ 神也必如此引你出離患難，進入寬闊不狹窄之地；擺在你席上的必滿有肥甘。
¹⁷ 但你滿有惡人所受的審判；審判和公義緊緊抓住你。
¹⁸ 因為有震怒，慎防他用他的刑罰將你除滅；那時即使大贖價也不能救你。
¹⁹ 他豈看重你的財寶嗎？不重看黃金，也不重看一切力量的力量。
²⁰ 不要切慕黑夜，就是眾人在本處被除滅的時候。
²¹ 你要謹慎，不可偏向罪孽；因你選擇罪孽過於患難。
²² 看哪，神以他的能力高舉；誰能像他施教呢？
²³ 誰派定他的道路呢？誰能說，你所行的不義呢？
以利戶在此更切近地針對約伯；並且——
I. 他告訴約伯，若他早先在患難中謙卑下來，神會為他成就甚麼。「我們都知道神何等樂意藉著患難救拔困苦人（Job 36:15）；他一向如此。靈裏貧窮的人，那些痛悔謙卑的人，他以溫柔的眼光看待；他們在患難中時，他隨時準備幫助。他開通他們的耳朵，使他們聽見歡喜快樂的聲音，甚至在受壓迫時也是如此；在他還沒有拯救他們之前，他就對他們說恩言和安慰的話，為要鼓勵他們的信心和忍耐，平息他們的恐懼，平衡他們的憂愁；神也必如此（Job 36:16）待你——你若順服他的護理，行事得當，他早已如此行了；他早已拯救你、安慰你了，我們也就不會聽見這一切的抱怨了。你若順應神的旨意，你的自由和豐裕就必帶著加增歸還給你。」1. 「你就必被釋放擴張，不會被疾病和恥辱如此困住：他也必引你出離患難，進入寬闊不狹窄之地，你也就不再這樣被束縛，一切計畫也不再被打亂。」2. 「你就必被豐富供應，不會被留在這樣貧困的景況中；你的席上必擺滿豐盛，不僅有方便的糧食，更有麥子的精華」（見De 32:14）「和最肥美的肉。」請注意，在我們的患難中能使我們沉默的，是想到我們若更好，我們的景況就各方面都更好：我們若已經達到了患難的目的，患難就早已被移除了；我們若預備好了，拯救就早已臨到了。我們若行事得當，神就早已善待我們了（詩篇八十一篇13、14節；以賽亞書四十八章18節）。
II. 他指控約伯自取滅亡，使他成了自己的患難延續的原因（Job 36:17）：「但你滿有惡人所受的審判，」也就是說，「無論你實際上是怎樣的人，在這件事上你的行事如同惡人，你說話行事如同惡人，迎合他們、為他們的事業效力；因此審判和公義緊緊抓住你如同抓住惡人，因為你與他們結伴，行事彷彿你站在他們一邊，幫助他們。*你維護了惡人的事業；*人的事業怎樣，神對他的審判也怎樣」；帕特里克主教如此說。站在錯誤的一方是危險的：叛逆的從犯將如同主犯一樣被處置。
III. 他警告約伯不要堅持他的頑梗。他給了他幾個好的警告。
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不要輕看神的震怒，不要自以為安妥，彷彿沒有危險（Job 36:18）：「因為有震怒」（也就是說，「因為神是公義的治理者，他對一切侵犯其統治的侮辱都表示憤慨，因為他已經從天上顯明了他的震怒，抵擋人一切的不敬虔和不義，也因為你有理由懼怕自己正處在神的不悅之下），所以*慎防他用他的刑罰將你除滅，*要明智，趕快與他和好，使他的怒氣轉離。」約伯曾給他的朋友類似的警告（Job 19:29）：*你們要懼怕刀劍，因為忿怒惹動刀劍的刑罰。*爭辯的人容易太膽大地彼此以神的審判互相威脅，以他的震怒互相恐嚇；但保守無虧良心的人，不需要懼怕驕傲之人無力的威嚇。但以利戶對約伯的警告是出於友善，也是必要的。即使好人也需要藉著對神震怒的畏懼來持守本分。「你是智慧良善的人，但要慎防他將你除滅，因為最智慧最好的人，自己裏面也有足夠當受他刑罰的東西。」
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不要指望若神的怒氣向他發作，他能找到逃避的方法。（1.）金錢不能贖命，不能以金銀等能壞之物買到赦免：「即使大贖價也不能救你，當神與你爭訟時。他的公義不能被賄賂，他公義的任何差役也不能。他豈看重你的財寶，從中接受刑罰的替代嗎？不，不重看黃金（Job 36:19）。你即使擁有從前那麼多的財富，也不能舒解你，不能保護你免受神震怒的打擊；在發怒的日子，財寶無益」（Pr 11:4；見詩篇四十九篇7、8節）。（2.）營救不能逃脫：「一切力量的力量若都歸你調度，即使你能召集再多僕人和附庸為你效力，要從神聖震怒的手中強行救出你，也是徒然；神不會理會。沒有人能從他手中救出來。」（3.）藏匿不能逃脫（Job 36:20）：不要切慕黑夜，黑夜常常有利於敗軍撤退並遮掩它；不要以為你能這樣逃脫神公義的審判，因為黑暗也不能遮蔽他（詩篇一三九篇11、12節；見Job 34:22）。「不要以為在夜裏人退回自己的地方，上床歇息，那時很容易避開人的發現，神也退回他的住處，看不見你。不；他不打盹也不睡覺。他的眼目察看世人，不僅在一切地方，也在一切時間。沒有任何巖石山嶺能遮蔽我們逃脫他的眼目。」有人理解為死亡的夜；那就是人從本處被剪除的夜，約伯曾迫切地渴望那夜，如雇工渴望傍晚（Job 7:2）。「但不要如此，」以利戶說；「因為你不知道死亡的夜是甚麼。」那些熱切渴望死亡、盼望以之作為躲避神震怒之庇護的人，或許會失望。有些人，震怒要追趕他們進入那夜。
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不要繼續與神和他的護理無理地爭辯，這是他一直以來在應當順服患難時所堅持的（Job 36:21）：「*你要謹慎，*好好顧念你的心靈，*不可偏向罪孽，不可返回其中」（有人如此說），「若你這樣做，後果自負。」讓我們永不敢對罪存好感，永不放縱它，永不允許自己在其中。以利戶認為約伯需要這警告，因為他選擇罪孽過於患難，*也就是說，他寧可藉著與神爭辯來滿足自己的驕傲和脾氣，也不願藉著順服神和接受管教來治死它。我們可以更廣義地理解，觀察到那些選擇罪孽過於患難的人，作了非常愚蠢的選擇。那些以犯罪的享樂來減輕憂慮、以犯罪的途徑來增加財富、以犯罪的計謀來逃避患難、以違背良心在義的苦難上退縮來逃避受苦的人，作了一個他們將要悔改的選擇；因為最小的罪中的惡，比最大的患難中的惡更大。罪是惡，而且只有惡。
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不要膽敢向神發號施令，給他定規矩（Job 36:22,23）：「看哪，神以他的能力高舉，」也就是說，「他隨己意設立和廢黜，因此與他相爭的不是你也不是我。」我們越尊崇神，就越謙卑自己。如今請考慮，（1.）神是絕對的主宰：他以自己的能力高舉，不是靠從別處得來的力量。他高舉他所喜悅的人，高舉那些受苦被壓下的人——藉著他賜給百姓的力量和能力；因此*誰派定他的道路呢？*誰在他的道路之上統管他呢？有沒有一位更高的，他從那裏得著委任、要向誰交代？沒有；他自己是至高和獨立的。*誰提醒他他的道路呢？*有人如此說。永恆的心思需要人提醒嗎？不；他自己的道路，正如我們的道路一樣，永遠在他眼前。他沒有從任何人領受命令或指示（賽六十篇13、14節），也不向任何人交代。他派定一切受造物的道路；因此我們不要給他派定道路，而要把治理世界的事交託給他，因為他最適合做這事。（2.）他是無與倫比的教師：*誰能像他施教呢？*我們去教導他自己——他本身就是光、真理、知識和教導的泉源——是荒謬的。那教導人知識的，而且無人能及，豈不知道嗎？（詩篇九十四篇9、10節）。我們豈能向太陽點燭？請注意，當以利戶要將榮耀歸給神為治理者時，他稱讚他為教師，因為治理者必須教導。神確實如此。他以人的繩索約束。在這方面，正如在其他方面一樣，他是無人能及的。沒有人比他自己更適合指引自己的作為。他知道他當做甚麼，當怎樣做到最好，不需要任何資訊或建議。所羅門本人也有樞密院參謀，但萬王之王卻沒有。也沒有人比他更適合指引我們的作為。沒有人像神那樣以如此的權柄和令人信服的證據，以如此的俯就和憐憫，以如此的能力和功效來教導。他以聖經教導，那是最好的書；他以他的兒子教導，他是最好的師尊。（3.）他在一切作為中毫無可指摘的公義：誰能說，你所行的不義呢？不是說誰敢說（許多人行不義，告訴他們的人要冒危險），而是說誰能說？誰有理由這樣說？誰能說出並加以證明？這是一條無疑真實、毫無限制的格言：萬王之王不能行不義。
²⁴ 你當記得讚美他所行的，就是人所看見的。
²⁵ 人人都看見；人也從遠處觀看。
²⁶ 看哪，神為大，我們不能全知；他的年數不能測度。
²⁷ 他吸取水滴，使之化為雨，成為霧氣。
²⁸ 雲彩將雨傾注下來，沛然降於世人。
²⁹ 誰能明白雲彩的鋪張，和他帳棚的雷聲呢？
³⁰ 看哪，他把亮光鋪在其上，遮蓋海底。
³¹ 他用這些審判眾民，又賜豐盛的糧食。
³² 他以雲彩遮蔽亮光，又藉著隔在中間的雲彩吩咐它不發光。
³³ 所發的雷聲將它表明，牲畜也指明那將來的暴雨。
以利戶在此設法使約伯心中對神存有崇高宏大的思想，從而勸他甘心順服他的護理。
I. 他指出神的作為總的來說是輝煌而顯著的（Job 36:24）。他整個的作為都是如此。神不做任何卑微的事。這是我們應當在他一切關乎我們自己的護理作為中安然順服的好理由。他可見的作為——那些自然的作為、關乎整個世界的作為——是我們所欽佩和稱讚的，在其中我們觀察到造物主的智慧、權能和良善；我們豈能對他關乎我們的安排、對他關乎我們事務的旨意挑毛病呢？我們在此被呼召去思想神的作為（Ec 7:13）。1. 它在我們眼前是明顯的，沒有甚麼比這更清楚：這是人所看見的。每個只有半隻眼的人都能看見，都能從遠處觀看。我們無論往哪裏看，都看見神智慧和權能的傑作；我們看見已成的和正在成的，就不能不說：這是神的作為，神的指頭；這是主所做的。每個人都可以從遠處看見天和其中一切的光體、地和其中一切的果實，都是全能者的作為；更何況我們近距離觀看時。透過顯微鏡觀看自然最微小的工作，它們豈不顯得精巧嗎？造物主永恆的權能和神性，藉著所造之物就可以曉得、看得清楚（Ro 1:20）。每個人，即使沒有神聖啟示之利的人，也能看見這個；因為沒有言語，也沒有聲音，可聽這些自然傳道者的聲音不被聽見之處（詩篇十九篇3節）。2. 它應當在我們眼中看為奇妙。神作為的美善和卓越，以及其中各部分的和諧，是我們當記住去稱頌和高度頌揚的——不僅稱義它為正確美好、無可指責的，更要稱頌它為智慧和榮耀的，是任何受造物都無法策畫或產生的。人可以看見他的作為，並有能力在其中辨識他的手（這是走獸所不能的），因此當讚美它們，將榮耀歸給他。
II. 他指出作為的源頭——神——是無限而不可測度的（Job 36:26）。存在、權能和完全的溪流應當引導我們到泉源。*神為大，無限地如此——大有权能，因為他是全能而獨立的——大有財富，因為他是自足和全足的——在他自己裏面為大——在他一切作為中為大——為大，因此當大受讚美——為大，因此我們不能全知。我們知道 he 是，卻不知道 he 是甚麼。我們知道 he 不是甚麼，卻不知道 he 是甚麼。我們所知有限，並不完全。這在這裏出現，作為我們不可審問他的作為、不可對他所行的挑毛病的理由，因為那是論斷我們所不明白的事，是在聽完之前就回答。我們不知道他存在的久暫，因為它是無限的。他的年數不能被測度，因為他是永恆的；其數無法計算。他是無始、無接續、無終的存在，他從前如何，今如何，永遠如何，始終如一——那偉大的我是。*這是我們不該給他定規矩、不該與他爭辯的好理由，因為他的作為正如他自己是怎樣的，完全超乎我們所能及。
III. 他舉出一些例證，說明神在自然界作為和一般護理安排中的智慧、權能和至高主權，在本章從雲彩和從雲彩降下的雨開始。我們不必苛求地審視這段崇高論述的措辭或哲學。它總的目的是要表明神無限偉大，是萬有的主，是一切受造物的第一因和最高指引者，在天上地上有 full 權柄（因此我們應當以全然的謙卑和敬畏來敬拜他、稱讚他、尊崇他），以及我們向他規定他對世人特殊護理的法則和方法、或指望他向我們交代，乃是放肆，因為連一般護理在氣象方面的運行都如此多樣、如此神秘、如此不可究詰。以利戶為要使約伯感受神的崇高和主權，曾引導他（Job 35:5）觀看雲彩。在Job 36:24-33他向我們展示，我們在所看見的雲彩中可以觀察到甚麼，從而思想造物主榮耀的完美。請思想雲彩——
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作為這下層世界的泉源——水分的源頭和寶庫，以及水分在其中循環的大渠道——一個非常必要的供應，因為它的停滯對這下層世界的危害，正如血液的停滯對人體的危害。在這件平常的事上，值得觀察的是，（1.）天上的雲彩向下面的地滴下水來。天若變為銅，地就變為鐵；因此豐盛的應許如此說：我必應允天，天必應允地。這向我們暗示，每一樣美善的恩賜都是從上頭來的，從那位既是眾光之父、也是雨水之父而來，也教導我們將禱告指向他、仰望他。（2.）這裡說雲彩沛然降於世人（Job 36:28）；因為雖然神確實使雨降在無人居住的曠野（Job 38:26；詩篇一〇四篇11節），但在這事上特別顧念了人——低等受造物都為人所使用，而人被要求實際獻上讚美的祭。在人之中，他叫日頭照好人，也照歹人；降雨給義人，也給不義的人（Mt 5:45）。（3.）雲彩據說是將水以小滴滴下，不是像天上的窗戶敞開時那樣傾盆（Ge 7:11）。神以從前用來淹沒地的水來澆灌地，只是以另一種方式分配，好讓我們知道我們何等仰賴他的憐憫，也知道他何等恩慈——以一滴一滴的方式降雨，好叫它的益處能更廣、更均勻地擴散，如同人工澆灌器一樣。（4.）雖然有時雨以極小的水滴降下，但另一些時候，它傾盆而下，這一場雨與另一場雨之間的差別，必須歸於如此安排的神聖護理。（5.）雖然它以水滴降下，卻沛然降於世人（Job 36:28），因此被稱為滿了水的神的河（詩篇六十五篇9節）。（6.）雲彩按照所吸取的霧氣傾下水來（Job 36:27）。天對地何等公平，地卻不以同等的回報報答。（7.）雲彩的產出有時對地是極大的驚嚇，有時是極大的恩惠（Job 36:31）。他何時喜悅，就用這些審判他所惱怒的眾民。暴風、狂風和過量的雨，毀壞地的果實，造成氾濫，都從雲彩而來；但另一方面，他通常也從雲彩賜豐盛的糧食；雲彩將脂油滴在遮蓋羊群的草場上，滴在掩蓋著穀物的山谷上（詩篇六十五篇11-13節）。（8.）有時雨的臨近會有預告（Job 36:33）。*所發的雷聲，*在眾多事物中，*將它表明。*因此我們讀到（王上十八章41節）*有多雨的響聲，*或（如旁註所言）*雨的噪音的響聲，*在雨來到之前；那時它是受歡迎的前兆。正如響聲，照樣天空的面色也表明了它（路加福音十二章56節）。牲畜也以奇妙的本能感知天氣即將變化，尋找庇護，使那不願預見災禍而躲避的人感到羞愧。
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作為上層世界的遮蔭（Job 36:29）：誰能明白雲彩的鋪張呢？它們如幔子或華蓋鋪在地上；它們如何如此張開、如何伸展、如何維持平衡，我們不能明白，儘管我們每日看見它們如此。我們豈能假裝明白神對世人的審判作為的理由和方法——世人的品格和景況如此多樣——當我們連雲彩的鋪張都不能解釋，而雲彩遮蔽亮光（Job 36:32）？這是一朵雲隔在中間（Job 36:32；Job 26:9）。我們感受到的是，藉著雲彩在我們和太陽之間的介入，我們有時（1.）受益；因為它們如同傘，遮蔽我們免受太陽的烈熱，否則它會直射我們。收割時熱氣中的涼雲被描述為極大的舒解（賽十八篇4節）。（2.）有時被它們所妨礙；因為它們在正午使地黑暗，遮蔽太陽的光。罪被比作雲彩（賽四十四篇22節），因為它來到我們和神臉上的光之間，阻礙了它的照耀。但雖然雲彩暫時遮蔽太陽，傾下雨來，然而雨後太陽終必發出，在他使雲彩疲乏之後，他把亮光鋪在其上（Job 36:30）。有雨後的晴光（2Sa 23:4）。陽光射出，直達遮蓋甚至海底，從那裏蒸發出新的水氣供應，為雲彩招募新的增援（Job 36:30）。在這一切中，我們必須記得稱頌神的作為。
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.
以利戶既已詳細責備了約伯一些輕率的言論——約伯對此無言以對，便在此更籠統地糾正他對神待他的作為的觀念。他的其他朋友堅持認為，因為他是惡人，所以他的災禍才如此之大、如此之久。但以利戶只主張，這災禍是為試驗他而賜下的，之所以延長，是因為約伯尚未在其中徹底謙卑，也尚未恰當地順服於它。他以神的智慧與公義、他對自己百姓的看顧、尤其是他的偉大與全能為理由，多方勸說；在本章及下一章中，他以此勸他順服神的手。我們在此看到：I. 他的開場白（Job 36:2-4）。II. 他所論述的神對世人的護理之法，是按著他們的行為而施（Job 36:5-15）。III. 他因此向約伯所給的公正警告與好忠告（Job 36:16-21）。IV. 他對神的主權與全能的論證，以常行護理之工中的實例加以說明，這也是我們眾人當在他對待我們的事上順服他的理由（Job 36:22-33）。他在下一章中繼續闡述並加以擴充。