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Job having warmly given vent to his passion, and so broken the ice, his friends here come gravely to give vent to their judgment upon his case, which perhaps they had communicated to one another apart, compared notes upon it and talked it over among themselves, and found they were all agreed in their verdict, that Job's afflictions certainly proved him to be a hypocrite; but they did not attack Job with this high charge till by the expressions of his discontent and impatience, in which they thought he reflected on God himself, he had confirmed them in the bad opinion they had before conceived of him and his character. Now they set upon him with great fear. The dispute begins, and it soon becomes fierce. The opponents are Job's three friends. Job himself is respondent. Elihu appears, first, as moderator, and at length God himself gives judgment upon the controversy and the management of it. The question in dispute is whether Job was an honest man or no, the same question that was in dispute between God and Satan in the first two chapters. Satan had yielded it, and durst not pretend that his cursing his day was a constructive cursing of his God; no, he cannot deny but that Job still holds fast his integrity; but Job's friends will needs have it that, if Job were an honest man, he would not have been thus sorely and thus tediously afflicted, and therefore urge him to confess himself a hypocrite in the profession he had made of religion: "No," says Job, "that I will never do; I have offended God, but my heart, notwithstanding, has been upright with him;" and still he holds fast the comfort of his integrity. Eliphaz, who, it is likely, was the senior, or of the best quality, begins with him in this chapter, in which, I. He bespeaks a patient hearing, Job 4:2. II. He compliments Job with an acknowledgment of the eminence and usefulness of the profession he had made of religion, Job 4:3,4. III. He charges him with hypocrisy in his profession, grounding his charge upon his present troubles and his conduct under them, Job 4:5,6. IV. To make good the inference, he maintains that man's wickedness is that which always brings God's judgments, Job 4:7-11. V. He corroborates his assertion by a vision which he had, in which he was reminded of the incontestable purity and justice of God, and the meanness, weakness, and sinfulness of man, Job 4:12-21. By all this he aims to bring down Job's spirit and to make him both penitent and patient under his afflictions.
1-21
The Address of Eliphaz (1520 BC)
以利法的講論（主前1520年）
¹ 提幔人以利法回答說：
² 人若想與你說話，你豈不耐煩嗎？但有誰能忍住不說呢？
³ 看哪，你素來教導許多人，又堅固軟弱的手。
⁴ 你的言語曾扶助那將要跌倒的人；你又使軟弱的膝堅固。
⁵ 但現在禍患臨到你，你就昏迷；挨近你，你便驚惶。
⁶ 你的敬畏，豈不是你的盼望，你行為的純正，豈不是你的依靠嗎？
在這些經文中：
I. 以利法為他如今要藉講論給約伯帶來的麻煩而開脫（Job 4:2）：我們若向你試說一言——提出責備與忠告的話，你豈不耐煩、豈不見怪？我們有理由擔心你會；然而卻沒有辦法：誰能忍住不說呢？ 請注意：1. 他以何等謙卑的話論到自己和他的嘗試。他不願獨自承擔管理這案子的責任，而是十分謙卑地把他的朋友們與自己並列：「我們要與你說話。」那些為神的緣故辯護的人，必須樂得幫助，免得案子因他們的軟弱而受損。他不願許下太多，只求允准試一試，看他能否提出甚麼切題的、適合約案情況的話。在困難的事上，我們只當試試能說甚麼或做甚麼，而不當假裝更多。許多卓越的講論都以 隨筆 這樣謙卑的標題發表。2. 他以何等體恤的話論到約伯和他如今受苦的境況：「我們若把我們的意思告訴你，你豈不耐煩？ 你豈不見怪？你要把它歸咎於自己的苦處，還是歸到我們帳上算作我們的錯？我們若坦白忠心地待你，是否會被算作不仁不義？我們盼望不至如此，我們盼望不會這樣，若我們出於好意的話被惡意相待，我們會感到難過。」注意，我們當懼怕叫任何人憂傷，尤其是那些已經在憂傷中的人，免得我們像大衛的仇敵那樣 加增受苦之人的痛苦（詩 69:26）。我們當克制的，是我們預見會使人痛苦的那些話，無論它們多麼必要。神自己雖然公義地降罰，卻 不甘心使人受苦（哀 3:33）。3. 他以何等篤定的話論到他所要說之話的真實和中肯：誰能忍住不說呢？ 想必是為神榮耀的敬虔熱忱，以及為約伯靈性益處的關懷，使他不得不說。「誰能忍住不為神的榮耀辯護——我們聽見它受責難；誰能忍住不愛你的靈魂——我們看見它陷於危險？」注意，只因怕冒犯朋友，就不責備他們在受苦中所說所行的錯事，這是愚昧的同情。無論人是否樂意接受，我們都當以智慧和溫柔盡自己的本分、無虧的良心。
II. 他對約伯提出兩項指控。
- 關於他在這次災禍中的具體行為。他指控他軟弱和怯懦，這一指控倒有太多根據（Job 4:3-5）。在此：
（1）他提起約伯先前對安慰他人的用處。他承認約伯曾教導許多人——不僅他自己的兒女和僕人，還有許多別人，他的鄰舍和朋友，凡在他活動範圍之內的。他不僅鼓勵那些以教導為業的人，支持他們，為窮人付學費，而且他自己親自考導許多人。他雖是個大人物，卻不以為這有失身分（所羅門王也是傳道者）；他雖是個忙碌的人，卻抽出時間去做，走訪鄰舍，與他們談論他們的靈魂，給他們好忠告。但願約伯這個榜樣被我們的大人物們效法！他若遇見那些快要跌入罪中、或在苦難中沉淪的人，他的話就扶助了他們：他在提供適當的話來堅固人抵擋試探、支持他們背負重擔、安慰受苦的良心方面，有奇妙的技巧。他有學習過的舌頭，也知道如何向疲乏人說一句合時的話，並且他在那善工上多多勞碌。他以合宜的忠告和安慰 堅固軟弱的手，使他們能工作和事奉並屬靈爭戰，又堅固軟弱的膝，使那人能在旅程中、在重擔下挺立。舉起下垂的手——藉著在盡本分的道路上激勵和鼓勵自己（來 12:12）——不僅是我們的本分，我們也當在有需要時堅固別人軟弱的手，盡我們所能堅固他們軟弱的膝，向那 心怯的人說：要剛強（賽 35:3,4）。這些話似乎是借用自那裏的。注意，那些人當在屬靈的恩慈上豐盛。一句好話，說得好而智慧，所能成就的善，也許超過我們所想的。但以利法為何在此提起這事？[1.] 也許他這樣稱讚他所行的善，為要使即將作出的責備更容易被他接受。公正的稱讚是公正責備的好序言，有助於除去偏見，並表明責備不是出於惡意。保羅在責備哥林多人之前先稱讚他們（林前 11:2）。[2.] 他記得約伯曾怎樣安慰別人，以此作為他理當期望自己得安慰的理由；然而，若定罪是得安慰的先決條件，他們就得被諒解先著手於此。保惠師要責備（約 16:8）。[3.] 他這樣說，也許是出於憐憫，惋惜他因災禍之極端而不能把先前施於別人的安慰應用在自己身上。給人好忠告比接受好忠告容易，傳講溫柔和忍耐比實行它們容易。我們健康時都很容易給病人好建議。——Terent. [4.] 大多數人認為他提起此事是為了加重他眼前的不滿，拿他的知識和他為別人所行的善事來責備他，好像在說：「你這教導別人的，為何不教導自己？你為別人開了那藥方自己如今卻不肯服，豈不是你假冒為善的證據嗎？你這樣豈不是自相矛盾、與自己公認的原則相悖嗎？你這教導別人不可灰心的，自己倒灰心了嗎？（羅 2:21）醫生，你先治好自己吧。」那些責備過別人的人，若自己成了當受責備的，就必被提起這事。
（2）他責備他眼前的心志低沉（Job 4:5）。如今禍患臨到你——如今輪到你受苦，那傳遞的苦杯到了你手中，如今 它挨近你，你便昏迷、驚惶。 在此：[1.] 他太輕看約伯的災禍：「它 挨近 你。」這正是撤但自己所用的字眼（Job 1:11,2:5）。以利法若只受了約伯災禍的一半，他就會說：「它擊打我，它刺傷我」；但論到約伯的災禍，他卻把它看作微不足道：「它挨近你，你竟連被觸碰都受不了。」[2.] 他太誇大約伯的反應，把它加重：「你昏迷了，或說你神志不清了；你說胡話，不知道自己說甚麼。」深陷苦難的人必須得到些許寬容，他們的話當有善意的解釋；當我們把每一句話都往最壞處想時，我們就沒有做到我們願意人怎樣待我們。
- 關於他在這次災禍之前的一般品格。他指控他邪惡和虛假，這項指控卻毫無根據、全然不公。他何等不仁地嘲弄他，拿他所作出的大信仰認信來責備他，好像這一切都已歸於無有、證明是一場騙局（Job 4:6）：你的敬畏，豈不是你的盼望，你行為的純正，豈不是你的依靠嗎？ 這一切豈不如今都顯為純粹的裝假嗎？因為你若在其中真誠，神就不會這樣擊打你，你也不會在災禍之下如此行事。這正是撤但要達到的目的——證明約伯是假冒為善的，推翻神對他的評價。當他自己不能向神做到這事——因為他仍看見並說 約伯完全正直——他便藉著朋友們向約伯自己下手，勸他承認自己是假冒為善的。他若能達到這一點，就要誇勝了。你既親口承認，我就定你的罪。 但靠著神的恩典，約伯能以持守他的純正，不肯作假見證陷害自己。注意，那些對弟兄妄下苛刻論斷、定他們為假冒為善的人，是在做撒但的工、服事他的利益，超過他們自己所意識到的。我不知道為何 Job 4:6 在我們英文聖經的幾個版本中有不同的讀法；原文和一切古譯本都把 你的盼望 放在 你行為的純正 之前。日內瓦譯本和末次翻譯的大多數版本也是如此；但我發現 1612 年最早版本之一作：你的敬畏豈不是你的依靠，你行為的純正豈不是你的盼望？ 威斯敏斯特譯本和 Mr. Pool 的譯注都是那個讀法：而 1660 年的一個版本讀作：你的敬畏豈不是你的依靠，你行為的純正豈不是你的盼望嗎？你的敬虔與為人中的信仰，如今豈不都顯為只不過是你指望藉此發財的盼望和信靠嗎？豈不全是出於貪利嗎？ 這正是撒但所暗示的。你的信仰豈不是你的盼望，你的行為豈不是你的信靠嗎？ Mr. Broughton 如是譯。或者：「豈不是如此嗎？你豈不以為那是你的保護嗎？你卻受騙了。」或者：「豈不本該如此嗎？若它是真誠的，豈不保守了你免於這絕望嗎？」誠然，你在患難之日若灰心，你的力量——你的恩典——就微小（箴 24:10）；但這並不因此推論你毫無恩典、毫無力量。人的品格不可憑一次行為來斷定。
⁷ 請你追想，無辜的人有誰滅亡？正直的人在何處被剪除？
⁸ 按我所見，耕罪孽、種毒害的人都照樣收割。
⁹ 神一出氣，他們就滅亡；神一發怒，他們就消沒。
¹⁰ 獅子的吼叫，和猛獅的聲音，並少壯獅子的牙齒，都被打斷。
¹¹ 老獅子因缺乏獵物而死亡，壯獅的幼崽都四散。
以利法在此提出另一個論證，要證明約伯是假冒為善的，並且不僅要他在災禍下的不耐煩成為對他不利的證據，甚至連他的災禍本身——既如此之大、如此不尋常，又全無得拯救的指望——也要成為證據。為加強他的論證，他在此提出兩個看來頗為合理的原則：
I. 善人從未這樣敗亡。為證明這一點，他向約伯自己的觀察發出呼籲（Job 4:7）：請你追想——回想你所見過、聽過或讀過的一切，給我舉出一個無辜而正直的人、卻像你這樣滅亡、像你這樣被剪除的例子。我們若把這理解為最終的、永遠的毀滅，他的原則是對的。無辜而正直的人沒有一個永遠滅亡：唯有 不法的人 才是 沉淪之子（帖後 2:3）。但這話用於約伯並不恰當；他並沒有這樣滅亡，也沒有被剪除：人未到地獄就永不算是敗亡。但我們若把它理解為任何今世的災禍，他的原則就不對了。義人死亡（賽 57:1）；義人和惡人都遭遇同樣的事（傳 9:2），無論在生在死；極大而確定的分別是在死後。甚至在約伯之前（儘管那時已很早），就有足夠的實例反駁這原則。義人亞伯豈不是 無辜而滅亡 嗎？他豈不是在年幼之日就被剪除嗎？義人羅得豈不是被燒得無家可歸、被迫退居陰鬱的洞穴嗎？義人雅各豈不是 一個將亡的亞蘭人 嗎？（申 26:5）。無疑還有別的這類實例，只是沒有記錄下來。
II. 惡人往往這樣敗亡。為證明這一點，他引證自己的觀察（Job 4:8）：按我所見，多次，那些耕罪孽、種毒害的人都照樣收割；神一出氣他們就滅亡（Job 4:9）。我們天天看見這樣的事；所以，既然你這樣滅亡、被消耗，我們有理由認為，無論你作過怎樣的信仰認信，你不過是耕了罪孽、種了毒害。正如我在別人身上所見的，如今我在你身上也看見。
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他論到一般的罪人——那些在罪上殷勤、工於心計的忙碌罪人，因為他們耕罪孽；並指望從罪中得利，因為他們種毒害。耕地的是存著盼望而耕，但結局如何呢？他們照樣收割。 他們必從 肉身收割敗壞 和毀滅（加 6:7,8）。那收成將是 在憂愁的日子、在痛 苦之中的一堆（賽 17:11）。他要收割 照樣——即那撒種的正當產物。罪人所種的，他 不是種那將來的形體，但神要給它一個形體，一個死亡的形體，那些事的結局（羅 6:21）。有人把罪孽和毒害理解為對別人所行的冤屈和傷害。那些耕種這些的人要照樣收割，即他們要自食其果。那些使人困擾的，必受困擾（帖後 1:6；書 7:25）。搶奪的必被搶奪（賽 33:1），那些擄掠人的必 被擄掠（啟 13:10）。他進一步描述他們的毀滅（Job 4:9）：神一出氣，他們就滅亡。 他們所費如此多心血的計謀被挫敗；神 砍斷那些耕者的繩索（詩 129:3,4）。他們自己也必被毀滅，這是他們罪孽當得的刑罰。他們滅亡，即他們被全然毀壞；他們消沒，即他們被逐漸消滅；而這是藉著神的氣和他的怒氣，即（1）藉著他的忿怒。他的怒氣是罪人的毀滅，因此他們被稱為 可怒的器皿，而他的氣息被說為 點燃陀斐特（賽 30:33）。誰曉得你怒氣的權勢？（詩 90:11）。（2）藉著他的話。他一說話就成了，輕而易舉而有效。神的靈在話語中消滅罪人；他用那個擊殺他們（何 6:5）。說與做在神並非兩件事。那不法的人被說為被 基督口中的氣 消滅（帖後 2:8；賽 11:4；啟 19:21）。有人認為，他把罪人的毀滅歸於神的氣和 他鼻中的氣息，是指那陣吹塌了房屋壓死約伯兒女的風，好像他們 因為受這樣的事就比眾人更有罪（路 13:2）。
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他特別論到暴君和殘忍的壓迫者，以獅子為喻（Job 4:10,11）。請注意：（1）他怎樣描述他們的殘暴與壓迫。希伯來文有五個不同的詞指獅子，此處全部用上，為要描繪驕傲的壓迫者可怕的撕裂之力、兇猛和殘忍。他們咆哮、撕裂，並掠食周圍一切，又教養幼崽照樣行（結 19:3）。魔鬼如同吼叫的獅子；他們與他性情有分，行他所行的。他們像獅子一樣強壯，也一樣狡猾（詩 10:9,17:12）；他們所到之處，盡都荒涼。（2）他怎樣描述他們的毀滅——他們權勢的毀滅和他們本人的毀滅。他們要被制止不再害人，並為他們所造成的傷害受清算。必採取有效的措施：[1.] 使他們不能再威嚇。他們咆哮的聲音要被止住。[2.] 使他們不能再撕裂。神要解除他們的武裝，奪去他們害人的能力：少壯獅子的牙齒被打斷。 見詩 3:7。如此，剩下的忿怒就被限制。[3.] 使他們不能再靠掠奪鄰舍致富。連 老獅子 也挨餓，因缺乏獵物而死亡。那些暴飲暴食於掠奪和強取的人，也許至終淪落到餓死的地步。[4.] 使他們不能如自己所指望的那樣留下後嗣：壯獅的幼崽都四散，各自尋找食物，而從前是由老的為他們帶回來的（鴻 2:12）。獅子為他的幼崽撕碎獵物，但如今它們必須自謀生路。也許以利法有意在此影射約伯，好像他既是 東方人中的至大，便是靠掠奪起家、用權勢壓迫鄰舍，但如今他的權勢和產業都沒有了，他的家室也四散了：若果如此，一個蒙神稱讚的人竟如此被苦待，實在可惜。
¹² 有話暗中傳與我，我的耳朵也受了它的微聲。
¹³ 在夜間異象的思念之中，當沉睡臨到世人時，
¹⁴ 恐懼戰兢臨到我，使我所有的骨頭發顫。
¹⁵ 有靈從我面前經過；我身上的毫毛直立。
¹⁶ 那靈站住，我卻不能辨明它的形狀；有影像 在我眼前，有 沉默，我聽見一個聲音 說：
¹⁷ 必死的人豈能比神公義嗎？人豈能比造他的更潔淨嗎？
¹⁸ 看哪，他也不信任他的僕人；並且指他的使者為愚妄：
*¹⁹ 何況那住在土房中、根基在塵土裏的人，他們 在蛀蟲之前就被壓碎呢？
²⁰ 從早到晚他們被毀壞；他們永遠滅亡，無人 顧念。
²¹ 他們裏面的尊貴豈不 被 奪去嗎？他們死了，甚至沒有智慧。
以利法既已著手使約伯認清他不滿和不耐煩的罪與愚妄，便在此引證他所曾蒙的一個異象，並將之向約伯複述以使他信服。凡直接從神而來的，人人都格外敬重，而約伯無疑不亞於任何人。有人認為以利法是 最近 才得著這異象的——自從他來到約伯這裏之後——把話放在他口中用以與他理論；他若一直堅守這異象的要旨就好了，因為它足以作為責備約伯埋怨的根據，卻不足以定他為假冒為善的。另有人認為他是 從前 得著的；因為在那些早期的世代，神確實常用這種方式向世人啟示他的心意（Job 33:15）。也許神曾在以利法自己心緒不寧、滿懷不滿的時候，差遣這位使者、傳這信息給他，為要使他平靜安撫。注意，正如我們當以自己所受的安慰去安慰別人（林後 1:4），我們也當以曾有力地說服自己的話去說服別人。那時神的百姓還沒有成文的道可以引用，因此神有時以特殊的啟示方式向他們傳達即使是尋常的真理。我們這些有聖經的，感謝神，在其中有一個比異象和聲音更可靠的憑據（彼後 1:19）。請注意：
I. 這信息傳給以利法的方式，以及傳遞給他的情景。1. 它是 暗中——或說悄悄地——傳給他的。敬虔的靈魂與神最甜蜜的交通有些是在隱密之處，除了那位全是眼目的神之外，沒有眼看見。神有辦法把定罪、忠告和安慰帶給他的百姓，不為世人所覺察，藉著私下的耳語，與藉著公開的傳講一樣有力而有效。他的秘密與他們同在（詩 25:14）。正如邪靈常常把好話從心中偷去（太 13:19），良善的靈有時也在我們不知不覺之間把好話偷進心中。2. 他的耳朵受了它的微聲（Job 4:12）。而最好的信徒在今世所領受的神聖知識，不過是其中一點點。我們所知的，與所能知道的相比、與我們到天上所要知的相比，實在微少。我們所聽見關於神的事何其少！（Job 26:14）。我們所知的不過是局部（林前 13:12）。請看他的謙卑和節制。他並不假裝已完全明白，卻領會了其中一些。3. 它是在夜間的 異象 中傳給他的（詩 4:13），那時他已從世界和它的喧囂中退下來，周圍的一切都已安靜恬息。注意，我們越從世界和其中的世事退出來，就越適合與神相交。當我們 與自己的心交通，並靜默 之時（詩 4:4），正是聖靈與我們交通的適當時機。當別人沉睡時，以利法預備好領受這次從天而來的造訪，也許像大衛一樣 在夜更的時候思想神；在那些好思想之中，這件事被帶給了他。我們若更多地想到神，就必更多地聽見他；然而有些人在夜間被定罪之感所驚擾（Job 33:14,15）。4. 它以恐怖為序：恐懼戰兢臨到他（Job 4:14）。看來在他聽見或看見任何事物之前，他就被這戰兢抓住，這戰兢使他骨頭發顫，也許連他身下的床也搖動。當對神和他威嚴的神聖敬畏與畏懼打在他的靈上，他便因此預備好領受神的造訪。神所要尊榮的人，他必先使他自卑、將他降為卑；並要我們眾人以敬畏事奉他、以戰兢而喜樂。
II. 傳遞信息的使者——一個靈，是良善天使中的一位，他們不僅作為神護理之工的使者，有時也作為他話語的使者。關於以利法所見的這個顯現，我們在此被告知（Job 4:15,16）：1. 它是真實的，不是夢，不是幻覺。有影像 在他眼前；他清楚地看見了；起初它在他面前來來去去、上下移動，但終於 站住 要向他說話。雖然有些人如此詭詐地把虛假的異象強加於人，也有些人如此愚蠢地受了欺騙，但這並不因此推論說不可能有靈的顯現——無論善靈或惡靈。2. 它是模糊的，有些不清。他 不能辨明它的形狀，不能在自己心中對它構成精確的概念，更不能加以描述。他的良心要被喚醒和教導，而不是他的好奇心得到滿足。我們對靈所知甚少；我們不能知道太多關於它們的事，也不適合知道：一切都會在適當的時候；我們不久就要遷往靈的世界，那時必對它們更加熟悉。3. 它使他大為驚惶，以致他的頭髮直立。自從人犯罪以後，從天上領受信息對他來說一直是可怕的，因為他自知不能指望從那裏得到好消息；因此，即使是善靈的顯現，也常在好人心中留下深刻的恐懼印象。我們何等有福，因為神差遣他的信息不是藉著靈，而是藉著與我們一樣的人，他的威嚴不使我們害怕！見但 7:28,10:8,9。
III. 信息本身。在它傳達之前 有沉默——深沉的沉默（Job 4:16）。當我們要從神說話或向他說話時，我們當以莊嚴的停頓開始，為神要降臨的山設立界限，而不急於發言。信息是在微小的聲音中傳達的，內容如下（Job 4:17）：必死的人豈能比神公義嗎——比那不朽的神？人豈能 被認為、或假裝 比造他的更潔淨嗎？ 摒棄這樣的念頭吧！1. 有人認為以利法是要藉此證明約伯的大災禍是他為惡人的確證。一個必死的人若這樣管教和懲罰一個僕人或臣民，除非他犯了甚麼大罪，否則必被認為是不公義、極不潔淨的：「因此，若不是因為神為著某些大罪這樣懲罰你，人就要比神更公義了，這是不可想像的。」2. 我倒認為這不過是對約伯埋怨和不滿的責備：「人豈能假裝比神更公義、更純潔嗎？比神更真正地明白、更嚴格地遵行公平的法則和律例嗎？必死而悲慘的人 豈能如此放肆？不，強壯而最卓越的人、人在其最佳狀態中的人，豈能假裝與神相比、或與他競爭？」注意，以為別人或自己比神更公義、更純潔，是最不敬虔、最荒謬的。那些與神律法的指示、神恩典的安排、或神護理的調度爭辯、挑毛病的人，就是使自己比神更公義、更純潔；那些如此 責備神的人，讓他們回答吧。 甚麼！有罪的人！（因他若非有罪就不會是必死的）目光短淺的人！他能假裝比造他、因此是他主人和擁有者的神更公義、更純潔嗎？泥土能與窯匠爭論嗎？人裏面所有的公義和純潔，神是其源頭，因此他自己更公義、更純潔。見詩 94:9,10。
IV. 以利法對此所作的註解，因為看來正是如此；不過有人把 Job 4:18-21 全部看作是在異象中說的。二者殊途同歸。
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他指出天使本身在神面前是何等微小（Job 4:18）。天使是神的僕人，是侍候的僕人，也是作工的僕人；他們是他的使者（詩 104:4）；他們是光明而蒙福的受造之物，但神既不需要他們、也不從他們受益，而他自己是無限地超越他們的，因此：（1）他不信任他們，不像我們信靠那些我們所離不開的人那樣把信靠寄託在他們身上。他所用他們服事的每一項工作，他若願意，都能照樣不用他們而完成。他從未使他們作他的心腹，或他的內閣（太 24:36）。他不把他的事務完全交給他們，而是 他的眼目遍察全地（代下 16:9）。見此用語（Job 39:11）。有人這樣解釋：「天使的本性也是如此多變，以至於神不把 integrity 交託天使自己；他若交託了，他們全都會像有些天使那樣離棄本位；但他看見有必要賜給他們超自然的恩典來堅固他們。」（2）與他自己相比，他指他們為愚妄——虛空、軟弱、弱點和不完全。世界若交給天使管理、由他們獨攬一切事務，他們就會走錯路，一切就不會像如今這樣都是為著最好的。天使是智慧的生命，卻是有限的。他們雖不能被指控為有罪孽，卻可被指控為有不智。這最後一句話被批評家們作了各種譯法。我認為它可以這樣讀——重複否定詞，這十分常見：他不信任他的聖者；他也不在他的天使身上誇耀（in angelis suis non ponet gloriationem）——不以他們為誇口，好像他們的讚美或服事為他加添了甚麼：他的榮耀在於他沒有他們也無限快樂。
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由此他推論人是何等微小，何等更不可信賴、更不足誇耀。神與天使之間既有如此大的距離，那麼神與人之間又如何呢！請看人在此被描繪得何等卑微。
（1）看人在其生命中，他是何等卑微（Job 4:19）。把人放在他最佳的狀態中，與聖天使相比，他是極可鄙的受造之物——雖然與禽獸相比，他仍算尊貴。誠然，天使是靈，人的靈魂也是靈；然而：[1.] 天使是純粹的靈；人的靈魂 住在土房中：人的身體正是如此。天使是自由的；人的靈魂被關在房屋裏，身體對它是烏雲、是重擔；是它的籠子；是它的監牢。它是土房，卑微而朽壞；是瓦器，容易破碎，正如它最初被造時那樣，照著窯匠的旨意而成。它是茅舍，不是香柏木的宮殿，不是象牙的宮殿，而是土房，若不經常修補，很快就會坍塌。[2.] 天使是固定的，但人所居住的那土房的 根基 本身 在塵土裏。土房若建在磐石上，也許能站立長久；但若根基在塵土中，根基的不確定必加速它的倒塌，它必因自身的重量而沉陷。人既是從地而造，也是靠從地而出的來維持和支持。一旦沒有了它，他的身體就要歸回地土。我們不過站在塵土之上；有些人比別人站得高一些，堆的塵土多一些，但始終是地托住我們，不久也要吞滅我們。[3.] 天使是不朽的，但人很快就被壓碎；他 地上帳棚的房子被拆毀；他 死去、消沒，像蛀蟲一樣 在指頭之間被壓碎——如此容易、如此迅速；人殺一個人幾乎和殺一隻蛀蟲一樣快。一點點小事就能毀掉他的性命。他是 在蛀蟲面前被壓碎，原文如此。若有一種像蛀蟲那樣消耗人的慢性疾病奉差遣來毀滅他，他也不能抵擋它，正如他不能抵擋一種如獅子般咆哮而來的急性疾病。見何 5:12-14。這樣的受造之物能被信賴嗎？連天使都不信任的神，能從他那裏期望甚麼服事嗎？
（2）看他在其死亡中，他更顯可鄙、更不配被信賴（Job 4:20,21）。人是必死而正在死的人。[1.] 在死時他們 被毀壞、永遠滅亡——就這世界而言；這是他們生命、以及這裏一切職業和享受的終結；他們的地方不再認識他們。[2.] 他們天天在死、不斷在消耗：從早到晚被毀壞。 死亡一直在我們裏面工作，像一隻鼴鼠在每一次移動中挖掘我們的墳墓，我們如此不斷地暴露，以至於我們終日被殺。[3.] 他們的生命短促，不久就被剪除。它也許只從早到晚。它不過是一日（有人這樣理解）；他們的出生和死亡不過是同一日的日出和日落。[4.] 在死時他們一切的尊貴都過去了；美貌、力量、學問，不僅不能保守他們免於死亡，而且必與他們一同死去，他們的榮華、財富或權勢也不能隨他們下去。[5.] 他們的智慧不能救他們免於死亡：他們沒有智慧而死——因缺乏智慧而死，因自己愚昧地對待自己而死，用自己的牙齒挖掘自己的墳墓。[6.] 這是如此常見的事，以至於沒有人留意，沒有人放在心上：他們滅亡，無人顧念。別人的死多是閒談的話題，卻少是認真思想的題材。有人認為此處也論到了罪人永遠的定罪，正如論到他們今世的死亡：他們從早到晚被死亡毀壞、打碎；他們若不悔改，就永遠滅亡（有人如此讀，Job 4:20）。他們永遠滅亡，因為他們不顧念神和他們的本分；他們 不追念自己的結局（哀 1:9）。他們所有的尊貴不過是死亡能奪去的，他們死了——他們死第二次的死——因為缺乏智慧去把握永生。這樣卑微、軟弱、愚昧、有罪、必死的受造之物，豈能假裝 比神更公義、比造他的更純潔？不，他與其與自己的災禍爭辯，倒不如驚奇自己竟不在地獄裏。
英文原文
The Address of Eliphaz (1520 BC)
¹ Then Eliphaz the Temanite answered and said,
² If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?
³ Behold, thou hast instructed many, and thou hast strengthened the weak hands.
⁴ Thy words have upholden him that was falling, and thou hast strengthened the feeble knees.
⁵ But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled.
⁶ Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways?
In these verses,
I. Eliphaz excuses the trouble he is now about to give to Job by his discourse (Job 4:2): "If we assay a word with thee, offer a word of reproof and counsel, wilt thou be grieved and take it ill?" We have reason to fear thou wilt; but there is no remedy: "Who can refrain from words?" Observe, 1. With what modesty he speaks of himself and his own attempt. He will not undertake the management of the cause alone, but very humbly joins his friends with him: "We will commune with thee." Those that plead God's cause must be glad of help, lest it suffer through their weakness. He will not promise much, but begs leave to assay or attempt, and try if he could propose any thing that might be pertinent, and suit Job's case. In difficult matters it becomes us to pretend no further, but only to try what may be said or done. Many excellent discourses have gone under the modest title of Essays. 2. With what tenderness he speaks of Job, and his present afflicted condition: "If we tell thee our mind, wilt thou be grieved? Wilt thou take it ill? Wilt thou lay it to thy own heart as thy affliction or to our charge as our fault? Shall we be reckoned unkind and cruel if we deal plainly and faithfully with thee? We desire we may not; we hope we shall not, and should be sorry if that should be ill resented which is well intended." Note, We ought to be afraid of grieving any, especially those that are already in grief, lest we add affliction to the afflicted, as David's enemies, Ps 69:26. We should show ourselves backward to say that which we foresee will be grievous, though ever so necessary. God himself, though he afflicts justly, does not afflict willingly, La 3:33. 3. With what assurance he speaks of the truth and pertinency of what he was about to say: Who can withhold himself from speaking? Surely it was a pious zeal for God's honour, and the spiritual welfare of Job, that laid him under this necessity of speaking. "Who can forbear speaking in vindication of God's honour, which we hear reproved, in love to thy soul, which we see endangered?" Note, It is foolish pity not to reprove our friends, even our friends in affliction, for what they say or do amiss, only for fear of offending them. Whether men take it well or ill, we must with wisdom and meekness do our duty and discharge a good conscience.
II. He exhibits a twofold charge against Job.
1. As to his particular conduct under this affliction. He charges him with weakness and faint-heartedness, and this article of his charge there was too much ground for, Job 4:3-5. And here,
(1.) He takes notice of Job's former serviceableness to the comfort of others. He owns that Job had instructed many, not only his own children and servants, but many others, his neighbours and friends, as many as fell within the sphere of his activity. He did not only encourage those who were teachers by office, and countenance them, and pay for the teaching of those who were poor, but he did himself instruct many. Though a great man, he did not think it below him (king Solomon was a preacher); though a man of business, he found time to do it, went among his neighbours, talked to them about their souls, and gave them good counsel. O that this example of Job were imitated by our great men! If he met with those who were ready to fall into sin, or sink under their troubles, his words upheld them: a wonderful dexterity he had in offering that which was proper to fortify persons against temptations, to support them under their burdens, and to comfort afflicted consciences. He had, and used, the tongue of the learned, knew how to speak a word in season to those that were weary, and employed himself much in that good work. With suitable counsels and comforts he strengthened the weak hands for work and service and the spiritual warfare, and the feeble knees for bearing up the man in his journey and under his load. It is not only our duty to lift up our own hands that hang down, by quickening and encouraging ourselves in the way of duty (Heb 12:12), but we must also strengthen the weak hands of others, as there is occasion, and do what we can to confirm their feeble knees, by saying to those that are of a fearful heart, Be strong, Isa 35:3,4. The expressions seem to be borrowed thence. Note, Those should abound in spiritual charity. A good word, well and wisely spoken, may do more good than perhaps we think of. But why does Eliphaz mention this here? [1.] Perhaps he praises him thus for the good he had done that he might make the intended reproof the more passable with him. Just commendation is a good preface to a just reprehension, will help to remove prejudices, and will show that the reproof comes not from ill will. Paul praised the Corinthians before he chided them, 1Co 11:2. [2.] He remembers how Job had comforted others as a reason why he might justly expect to be himself comforted; and yet, if conviction was necessary in order to comfort, they must be excused if they applied themselves to that first. The Comforter shall reprove, Joh 16:8. [3.] He speaks this, perhaps, in a way of pity, lamenting that through the extremity of his affliction he could not apply those comforts to himself which he had formerly administered to others. It is easier to give good counsel than to take it, to preach meekness and patience than to practise them. Facile omnes, cum valemus, rectum consilium ægrotis damus—We all find it easy, when in health, to give good advice to the sick.—Terent. [4.] Most think that he mentions it as an aggravation of his present discontent, upbraiding him with his knowledge, and the good offices he had done for others, as if he had said, "Thou that hast taught others, why dost thou not teach thyself? Is not this an evidence of thy hypocrisy, that thou hast prescribed that medicine to others which thou wilt not now take thyself, and so contradictest thyself, and actest against thy own known principles? Thou that teachest another to faint, dost thou faint? Ro 2:21. Physician, heal thyself." Those who have rebuked others must expect to hear of it if they themselves become obnoxious to rebuke.
(2.) He upbraids him with his present low-spiritedness, Job 4:5. "Now that it has come upon thee, now that it is thy turn to be afflicted, and the bitter cup that goes round is put into thy hand, now that it touches thee, thou faintest, thou art troubled." Here, [1.] He makes too light of Job's afflictions: "It touches thee." The very word that Satan himself had used, Job 1:11,2:5. Had Eliphaz felt but the one-half of Job's affliction, he would have said, "It smites me, it wounds me;" but, speaking of Job's afflictions, he makes a mere trifle of it: "It touches thee and thou canst not bear to be touched." Noli me tangere—Touch me not. [2.] He makes too much of Job's resentments, and aggravates them: "Thou faintest, or thou art beside thyself; thou ravest, and knowest not what thou sayest." Men in deep distress must have grains of allowance, and a favourable construction put upon what they say; when we make the worst of every word we do not as we would be done by.
2. As to his general character before this affliction. He charges him with wickedness and false-heartedness, and this article of his charge was utterly groundless and unjust. How unkindly does he banter him, and upbraid him with the great profession of religion he had made, as if it had all now come to nothing and proved a sham (Job 4:6): "Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways? Does it not all appear now to be a mere pretence? For, hadst thou been sincere in it, God would not thus have afflicted thee, nor wouldst thou have behaved thus under the affliction." This was the very thing Satan aimed at, to prove Job a hypocrite, and disprove the character God had given of him. When he could not himself do this to God, but he still saw and said, Job is perfect and upright, then he endeavoured, by his friends, to do it to Job himself, and to persuade him to confess himself a hypocrite. Could he have gained that point he would have triumphed. Habes confitentem reum—Out of thy own mouth will I condemn thee. But, by the grace of God, Job was enabled to hold fast his integrity, and would not bear false witness against himself. Note, Those that pass rash and uncharitable censures upon their brethren, and condemn them as hypocrites, do Satan's work, and serve his interest, more than they are aware of. I know not how it comes to pass that Job 4:6 is differently read in several editions of our common English Bibles; the original, and all the ancient versions, put thy hope before the uprightness of thy ways. So does the Geneva, and most of the editions of the last translation; but I find one of the first, in 1612, has it, Is not this thy fear, thy confidence, the uprightness of thy ways, and thy hope? Both the Assembly's Annotations and Mr. Pool's have that reading: and an edition in 1660 reads it, "Is not thy fear thy confidence, and the uprightness of thy ways thy hope? Does it not appear now that all the religion both of thy devotion and of thy conversation was only in hope and confidence that thou shouldst grow rich by it? Was it not all mercenary?" The very thing that Satan suggested. Is not thy religion thy hope, and are not thy ways thy confidence? so Mr. Broughton. Or, "Was it not? Didst thou not think that that would be thy protection? But thou art deceived." Or, "Would it not have been so? If it had been sincere, would it not have kept thee from this despair?" It is true, if thou faint in the day of adversity, thy strength, thy grace, is small (Pr 24:10); but it does not therefore follow that thou hast no grace, no strength at all. A man's character is not to be taken from a single act.
⁷ Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off?
⁸ Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.
⁹ By the blast of God they perish, and by the breath of his nostrils are they consumed.
¹⁰ The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken.
¹¹ The old lion perisheth for lack of prey, and the stout lion's whelps are scattered abroad.
Eliphaz here advances another argument to prove Job a hypocrite, and will have not only his impatience under his afflictions to be evidence against him but even his afflictions themselves, being so very great and extraordinary, and there being no prospect at all of his deliverance out of them. To strengthen his argument he here lays down these two principles, which seem plausible enough:—
I. That good men were never thus ruined. For the proof of this he appeals to Job's own observation (Job 4:7): "Remember, I pray thee; recollect all that thou hast seen, heard, or read, and give me an instance of any one that was innocent and righteous, and yet perished as thou dost, and was cut off as thou art." If we understand it of a final and eternal destruction, his principle is true. None that are innocent and righteous perish for ever: it is only a man of sin that is a son of perdition, 2Th 2:3. But then it is ill applied to Job; he did not thus perish, nor was he cut off: a man is never undone till he is in hell. But, if we understand it of any temporal calamity, his principle is not true. The righteous perish (Isa 57:1): there is one event both to the righteous and to the wicked (Ec 9:2), both in life and death; the great and certain difference is after death. Even before Job's time (as early as it was) there were instances sufficient to contradict this principle. Did not righteous Abel perish being innocent? and was he not cut off in the beginning of his days? Was not righteous Lot burnt out of house and harbour, and forced to retire to a melancholy cave? Was not righteous Jacob a Syrian ready to perish? De 26:5. Other such instances, no doubt, there were, which are not on record.
II. That wicked men were often thus ruined. For the proof of this he vouches his own observation (Job 4:8): "Even as I have seen, many a time, those that plough iniquity, and sow wickedness, reap accordingly; by the blast of God they perish, Job 4:9. We have daily instances of that; and therefore, since thou dost thus perish and art consumed, we have reason to think that, whatever profession of religion thou hast made, thou hast but ploughed iniquity and sown wickedness. Even as I have seen in others, so do I see in thee."
1. He speaks of sinners in general, politic busy sinners, that take pains in sin, for they plough iniquity; and expect gain by sin, for they sow wickedness. Those that plough plough in hope, but what is the issue? They reap the same. They shall of the flesh reap corruption and ruin, Ga 6:7,8. The harvest will be a heap in the day of grief and desperate sorrow, Isa 17:11. He shall reap the same, that is, the proper product of that seedness. That which the sinner sows, he sows not that body that shall be, but God will give it a body, a body of death, the end of those things, Ro 6:21. Some, by iniquity and wickedness, understand wrong and injury done to others. Those who plough and sow them shall reap the same, that is, they shall be paid in their own coin. Those who are troublesome shall be troubled, 2Th 1:6, Jos 7:25. The spoilers shall be spoiled (Isa 33:1), and those that led captive shall go captive, Re 13:10. He further describes their destruction (Job 4:9): By the blast of God they perish. The projects they take so much pains in are defeated; God cuts asunder the cords of those ploughers, Ps 129:3,4. They themselves are destroyed, which is the just punishment of their iniquity. They perish, that is, they are destroyed utterly; they are consumed, that is, they are destroyed gradually; and this by the blast and breath of God, that is, (1.) By his wrath. His anger is the ruin of sinners, who are therefore called vessels of wrath, and his breath is said to kindle Tophet, Isa 30:33. Who knows the power of his anger? Ps 90:11. (2.) By his word. He speaks and it is done, easily and effectually. The Spirit of God, in the word, consumes sinners; with that he slays them, Ho 6:5. Saying and doing are not two things with God. The man of sin is said to be consumed with the breath of Christ's mouth, 2Th 2:8, Isa 11:4, Re 19:21. Some think that in attributing the destruction of sinners to the blast of God, and the breath of his nostrils, he refers to the wind which blew the house down upon Job's children, as if they were therefore sinners above all men because they suffered such things. Lu 13:2.
2. He speaks particularly of tyrants and cruel oppressors, under the similitude of lions, Job 4:10,11. Observe, (1.) How he describes their cruelty and oppression. The Hebrew tongue has five several names for lions, and they are all here used to set forth the terrible tearing power, fierceness, and cruelty, of proud oppressors. They roar, and rend, and prey upon all about them, and bring up their young ones to do so too, Eze 19:3. The devil is a roaring lion; and they partake of his nature, and do his lusts. They are strong as lions, and subtle (Ps 10:9,17:12); and, as far as they prevail, they lay all desolate about them. (2.) How he describes their destruction, the destruction both of their power and of their persons. They shall be restrained from doing further hurt and reckoned with for the hurt they have done. An effectual course shall be taken, [1.] That they shall not terrify. The voice of their roaring shall be stopped. [2.] That they shall not tear. God will disarm them, will take away their power to do hurt: The teeth of the young lions are broken. See Ps 3:7. Thus shall the remainder of wrath be restrained. [3.] That they shall not enrich themselves with the spoil of their neighbours. Even the old lion is famished, and perishes for lack of prey. Those that have surfeited on spoil and rapine are perhaps reduced to such straits as to die of hunger at last. [4.] That they shall not, as they promise themselves, leave a succession: The stout lion's whelps are scattered abroad, to seek for food themselves, which the old ones used to bring in for them, Na 2:12. The lion did tear in pieces for his whelps, but now they must shift for themselves. Perhaps Eliphaz intended, in this, to reflect upon Job, as if he, being the greatest of all the men of the east, had got his estate by spoil and used his power in oppressing his neighbours, but now his power and estate were gone, and his family was scattered: if so, it was a pity that a man whom God praised should be thus abused.
¹² Now a thing was secretly brought to me, and mine ear received a little thereof.
¹³ In thoughts from the visions of the night, when deep sleep falleth on men,
¹⁴ Fear came upon me, and trembling, which made all my bones to shake.
¹⁵ Then a spirit passed before my face; the hair of my flesh stood up:
¹⁶ It stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying,
¹⁷ Shall mortal man be more just than God? shall a man be more pure than his maker?
¹⁸ Behold, he put no trust in his servants; and his angels he charged with folly:
¹⁹ How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth?
²⁰ They are destroyed from morning to evening: they perish for ever without any regarding it.
²¹ Doth not their excellency which is in them go away? they die, even without wisdom.
Eliphaz, having undertaken to convince Job of the sin and folly of his discontent and impatience, here vouches a vision he had been favoured with, which he relates to Job for his conviction. What comes immediately from God all men will pay a particular deference to, and Job, no doubt, as much as any. Some think Eliphaz had this vision now lately, since he came to Job, putting words into his mouth wherewith to reason with him; and it would have been well if he had kept to the purport of this vision, which would serve for a ground on which to reprove Job for his murmuring, but not to condemn him as a hypocrite. Others think he had it formerly; for God did, in this way, often communicate his mind to the children of men in those first ages of the world, Job 33:15. Probably God had sent Eliphaz this messenger and message some time or other, when he was himself in an unquiet discontented frame, to calm and pacify him. Note, As we should comfort others with that wherewith we have been comforted (2Co 1:4), so we should endeavour to convince others with that which has been powerful to convince us. The people of God had not then any written word to quote, and therefore God sometimes notified to them even common truths by the extraordinary ways of revelation. We that have Bibles have there (thanks be to God) a more sure word to depend upon than even visions and voices, 2Pe 1:19. Observe,
I. The manner in which this message was sent to Eliphaz, and the circumstances of the conveyance of it to him. 1. It was brought to him secretly, or by stealth. Some of the sweetest communion gracious souls have with God is in secret, where no eye sees but that of him who is all eye. God has ways of bringing conviction, counsel, and comfort, to his people, unobserved by the world, by private whispers, as powerfully and effectually as by the public ministry. His secret is with them, Ps 25:14. As the evil spirit often steals good words out of the heart (Mt 13:19), so the good Spirit sometimes steals good words into the heart, or ever we are aware. 2. He received a little thereof, Job 4:12. And it is but a little of divine knowledge that the best receive in this world. We know little in comparison with what is to be known, and with what we shall know when we come to heaven. How little a portion is heard of God! Job 26:14. We know but in part, 1Co 13:12. See his humility and modesty. He pretends not to have understood it fully, but something of it he perceived. 3. It was brought to him in the visions of the night (Ps 4:13), when he had retired from the world and the hurry of it, and all about him was composed and quiet. Note, The more we are withdrawn from the world and the things of it the fitter we are for communion with God. When we are communing with our own hearts, and are still (Ps 4:4), then is a proper time for the Holy Spirit to commune with us. When others were asleep Eliphaz was ready to receive this visit from Heaven, and probably, like David, was meditating upon God in the night-watches; in the midst of those good thoughts this thing was brought to him. We should hear more from God if we thought more of him; yet some are surprised with convictions in the night, Job 33:14,15. 4. It was prefaced with terrors: Fear came upon him, and trembling, Job 4:14. It should seem, before he either heard or saw any thing, he was seized with this trembling, which shook his bones, and perhaps the bed under him. A holy awe and reverence of God and his majesty being struck upon his spirit, he was thereby prepared for a divine visit. Whom God intends to honour he first humbles and lays low, and will have us all to serve him with holy fear, and to rejoice with trembling.
II. The messenger by whom it was sent—a spirit, one of the good angels, who are employed not only as the ministers of God's providence, but sometimes as the ministers of his word. Concerning this apparition which Eliphaz saw we are here told (Job 4:15,16), 1. That it was real, and not a dream, not a fancy. An image was before his eyes; he plainly saw it; at first it passed and repassed before his face, moved up and down, but at length it stood still to speak to him. If some have been so knavish as to impose false visions on others, and some so foolish as to be themselves imposed upon, it does not therefore follow but that there may have been apparitions of spirits, both good and bad. 2. That it was indistinct, and somewhat confused. He could not discern the form thereof, so as to frame any exact idea of it in his own mind, much less to give a description of it. His conscience was to be awakened and informed, not his curiosity gratified. We know little of spirits; we are not capable of knowing much of them, nor is it fit that we should: all in good time; we must shortly remove to the world of spirits, and shall then be better acquainted with them. 3. That it puts him into a great consternation, so that his hair stood on end. Ever since man sinned it has been terrible to him to receive an express from heaven, as conscious to himself that he can expect no good tidings thence; apparitions therefore, even of good spirits, have always made deep impressions of fear, even upon good men. How well it is for us that God sends us his messages, not by spirits, but by men like ourselves, whose terror shall not make us afraid! See Da 7:28,10:8,9.
III. The message itself. Before it was delivered there was silence, profound silence, Job 4:16. When we are to speak either from God or to him it becomes us to address ourselves to it with a solemn pause, and so to set bounds about the mount on which God is to come down, and not be hasty to utter any thing. It was in a still small voice that the message was delivered, and this was it (Job 4:17): "Shall mortal man be more just than God, the immortal God? Shall a man be thought to be, or pretend to be, more pure than his Maker? Away with such a thought!" 1. Some think that Eliphaz aims hereby to prove that Job's great afflictions were a certain evidence of his being a wicked man. A mortal man would be thought unjust and very impure if he should thus correct and punish a servant or subject, unless he had been guilty of some very great crime: "If therefore there were not some great crimes for which God thus punishes thee, man would be more just than God, which is not to be imagined." 2. I rather think it is only a reproof of Job's murmuring and discontent: "Shall a man pretend to be more just and pure than God? more truly to understand, and more strictly to observe, the rules and laws of equity than God? Shall Enosh, mortal and miserable man, be so insolent; nay, shall Geber, the strongest and most eminent man, man at his best estate, pretend to compare with God, or stand in competition with him?" Note, It is most impious and absurd to think either others or ourselves more just and pure than God. Those that quarrel and find fault with the directions of the divine law, the dispensations of the divine grace, or the disposals of the divine providence, make themselves more just and pure than God; and those who thus reprove God, let them answer it. What! sinful man! (for he would not have been mortal if he had not been sinful) short-sighted man! Shall he pretend to be more just, more pure, than God, who, being his Maker, is his Lord and owner? Shall the clay contend with the potter? What justice and purity there is in man, God is the author of it, and therefore is himself more just and pure. See Ps 94:9,10.
IV. The comment which Eliphaz makes upon this, for so it seems to be; yet some take all the Job 4:18-21 to be spoken in vision. It comes all to one.
1. He shows how little the angels themselves are in comparison with God, Job 4:18. Angels are God's servants, waiting servants, working servants; they are his ministers (Ps 104:4); bright and blessed beings they are, but God neither needs them nor is benefited by them and is himself infinitely above them, and therefore, (1.) He puts no trust in them, did not repose a confidence in them, as we do in those we cannot live without. There is no service in which he employs them but, if he pleased, he could have it done as well without them. He never made them his confidants, or of his cabinet-council, Mt 24:36. He does not leave his business wholly to them, but his own eyes run to and fro through the earth, 2Ch 16:9. See this phrase, Job 39:11. Some give this sense of it: "So mutable is even the angelical nature that God would not trust angels with their own integrity; if he had, they would all have done as some did, left their first estate; but he saw it necessary to give them supernatural grace to confirm them." (2.) He charges them with folly, vanity, weakness, infirmity, and imperfection, in comparison with himself. If the world were left to the government of the angels, and they were trusted with the sole management of affairs, they would take false steps, and everything would not be done for the best, as now it is. Angels are intelligences, but finite ones. Though not chargeable with iniquity, yet with imprudence. This last clause is variously rendered by the critics. I think it would bear this reading, repeating the negation, which is very common: He will put no trust in his saints; nor will he glory in his angels (in angelis suis non ponet gloriationem) or make his boast of them, as if their praises, or services, added any thing to him: it is his glory that he is infinitely happy without them.
2. Thence he infers how much less man is, how much less to be trusted in or gloried in. If there is such a distance between God and angels, what is there between God and man! See how man is represented here in his meanness.
(1.) Look upon man in his life, and he is very mean, Job 4:19. Take man in his best estate, and he is a very despicable creature in comparison with the holy angels, though honourable if compared with the brutes. It is true, angels are spirits, and the souls of men are spirits; but, [1.] Angels are pure spirits; the souls of men dwell in houses of clay: such the bodies of men are. Angels are free; human souls are housed, and the body is a cloud, a clog, to it; it is its cage; it is its prison. It is a house of clay, mean and mouldering; an earthen vessel, soon broken, as it was first formed, according to the good pleasure of the potter. It is a cottage, not a house of cedar or a house of ivory, but of clay, which would soon be in ruins if not kept in constant repair. [2.] Angels are fixed, but the very foundation of that house of clay in which man dwells is in the dust. A house of clay, if built upon a rock, might stand long; but, if founded in the dust, the uncertainty of the foundation will hasten its fall, and it will sink with its own weight. As man was made out of the earth, so he is maintained and supported by that which cometh out of the earth. Take away that, and his body returns to its earth. We stand but upon the dust; some have a higher heap of dust to stand upon than others, but still it is the earth that stays us up and will shortly swallow us up. [3.] Angels are immortal, but man is soon crushed; the earthly house of his tabernacle is dissolved; he dies and wastes away, is crushed like a moth between one's fingers, as easily, as quickly; one may almost as soon kill a man as kill a moth. A little thing will destroy his life. He is crushed before the face of the moth, so the word is. If some lingering distemper, which consumes like a moth, be commissioned to destroy him, he can no more resist it than he can resist an acute distemper, which comes roaring upon him like a lion. See Ho 5:12-14. Is such a creature as this to be trusted in, or can any service be expected from him by that God who puts no trust in angels themselves?
(2.) Look upon him in his death, and he appears yet more despicable, and unfit to be trusted. Men are mortal and dying, Job 4:20,21. [1.] In death they are destroyed, and perish for ever, as to this world; it is the final period of their lives, and all the employments and enjoyments here; their place will know them no more. [2.] They are dying daily, and continually wasting: Destroyed from morning to evening. Death is still working in us, like a mole digging our grave at each remove, and we so continually lie exposed that we are killed all the day long. [3.] Their life is short, and in a little time they are cut off. It lasts perhaps but from morning to evening. It is but a day (so some understand it); their birth and death are but the sun-rise and sun-set of the same day. [4.] In death all their excellency passes away; beauty, strength, learning, not only cannot secure them from death, but must die with them, nor shall their pomp, their wealth, or power, descend after them. [5.] Their wisdom cannot save them from death: They die without wisdom, die for want of wisdom, by their own foolish management of themselves, digging their graves with their own teeth. [6.] It is so common a thing that nobody heeds it, nor takes any notice of it: They perish without any regarding it, or laying it to heart. The deaths of others are much the subject of common talk, but little the subject of serious thought. Some think the eternal damnation of sinners is here spoken of, as well as their temporal death: They are destroyed, or broken to pieces, by death, from morning to evening; and, if they repent not, they perish for ever (so some read it), Job 4:20. They perish for ever because they regard not God and their duty; they consider not their latter end, La 1:9. They have no excellency but that which death takes away, and they die, they die the second death, for want of wisdom to lay hold on eternal life. Shall such a mean, weak, foolish, sinful, dying creature as this pretend to be more just than God and more pure than his Maker? No, instead of quarrelling with his afflictions, let him wonder that he is out of hell.
約伯激烈地抒發了他的情緒，如此打破了沉默，他的朋友們便鄭重地在此發表他們對其案件的判斷。也許他們先前私下彼此交流過，核對過意見，並在他們之間談論過這事，發現他們在判決上全都一致：約伯的災禍必定證明他是假冒為善的人。但他們並沒有以這項嚴厲的指控攻擊約伯，直到他因不滿與不耐的言辭（他們認為這些言辭是在影射神自己）而印證了他們先前對他及其品格所存的壞印象，他們才動手。如今他們懷著極大的畏懼對付他。辯論開始，並很快變得激烈。對手是約伯的三個朋友。約伯自己是答辯者。以利戶首先以調停者的身分出現，最後神親自就這爭論及其處理作出判決。爭論的問題是約伯到底是不是正直人，這與前兩章中神與撒但之間爭論的是同一個問題。撒但已經讓步了，不敢聲稱他咒詛自己的生日就等於在實質上咒詛他的神；不，他不能否認約伯仍然緊守自己的純正；但約伯的朋友們卻堅持認為，約伯若是正直人，就不會遭受如此慘痛、如此冗長的災禍，因此催逼他在信仰的認信上承認自己是假冒為善的人。「不，」約伯說，「這我絕不會做；我得罪了神，但我的心仍然向他正直」；他仍緊守著自己純正中的安慰。以利法很可能最年長，或出身最尊貴，在本章中率先開口，其中：I. 他請求約伯耐心地聽（Job 4:2）。II. 他承認約伯在信仰上所作的認信卓越而有益，以此向約伯致意（Job 4:3,4）。III. 他指控約伯在其認信上假冒為善，並將指控的根據建立在他當前的災禍及其在災禍中的行為上（Job 4:5,6）。IV. 為使這推論成立，他主張人的邪惡總是招致神的審判（Job 4:7-11）。V. 他以自己所見的一個異象來印證自己的論斷；在那異象中他被提醒神無可辯駁的純潔與公義，以及人的卑微、軟弱與罪性（Job 4:12-21）。藉著這一切，他企圖壓下約伯的心氣，使他在災禍之中既悔改又忍耐。