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Eliphaz, in the foregoing chapter, for the making good of his charge against Job, had vouched a word from heaven, sent him in a vision. In this chapter he appeals to those that bear record on earth, to the saints, the faithful witnesses of God's truth in all ages, Job 5:1. They will testify, I. That the sin of sinners is their ruin, Job 5:2-5. II. That yet affliction is the common lot of mankind, Job 5:6,7. III. That when we are in affliction it is our wisdom and duty to apply to God, for he is able and ready to help us, Job 5:8-16. IV. That the afflictions which are borne well will end well; and Job particularly, if he would come to a better temper, might assure himself that God had great mercy in store for him, Job 5:17-27. So that he concludes his discourse in somewhat a better humour than he began it.
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The Address of Eliphaz (1520 BC)
简体中文
以利法的讲论（主前 1520 年）
¹ 你若呼求，看有谁应允你？诸圣者之中你转向哪一位呢？ ² 忿怒害死愚妄人，嫉妒杀死痴迷人。 ³ 我曾见愚妄人扎下根，但我忽然咒诅他的住处。 ⁴ 他的儿女远离稳妥，在城门口被压碎；无人搭救。 ⁵ 他的庄稼，饥饿的人尽了；从荆棘中夺取了；陷阱的口吞尽了他们的财物。
约伯与他的朋友们之间既然已经展开了激烈的争辩，以利法在此提出一个公平的提议，要把这事交由仲裁。在一切辩论中，若辩论双方不能在彼此之间了结，恐怕越早如此越好。以利法既深信自己一方有理，便鼓动约伯本人去挑选仲裁者（伯 5:1）：你若呼求，看有谁应允你；那就是说：1. 「若有像你这样受苦的人。你能举出一个真为圣徒、却被降到像你如今被降到的这种地步的人的例子吗？神从未像待你这样待过任何爱他名的人，所以你必不属于他们。」2. 「若有像你这样说话的人。岂曾有善人咒诅自己的日子像你所行的？或有任何圣徒在这等激动或情急之中称义你，或说这些是神儿女的斑痕？你转向哪位圣徒也找不着。诸圣者之中你转向哪一位呢？随你转向哪一位，都必发觉他们全与我同心。我有众信者一致之公意（communis sensus fidelium）为佐；他们都要附和我要说的话。」请观察：（一）善人在旧约中便已称为圣徒；所以我不知为何我们平常用语中（除非因为当与众人同语（loqui cum vulgo））要把这名号只留给新约的人，而不说圣亚伯拉罕、圣摩西、圣以赛亚，正如我们说圣马太、圣马可，又正如我们说圣大卫诗篇家，正如我们说圣大卫英国主教。亚伦明明白白被称为归耶和华为圣的人。（二）凡是圣徒的，都转向那同为圣徒的人，选他们为友、与他们交往，选他们为审判者并向他们请教。见诗 119:79。圣徒要审判世界（林前 6:1-2）。行善人的道（箴 2:20），古老的道，羊群的脚踪。各人总拣选某一种人作为自己努力要在他们眼中蒙悦纳的对象，并以他们的意见为荣辱的准则。而一切真圣徒都勉力在那同为圣徒之人眼前蒙悦纳，并要在他们眼中持守正道。（三）有些真理如此明显、如此普遍被人所知所信，以致我们可以就这些事向任何一位圣徒申诉。圣徒们虽然在某些事上不幸分岐，但在更多、更重大的事上却彼此同意——如罪之恶、世界之虚空、灵魂之宝贵、圣洁生活之必要等等。他们虽未都按自己对这些真理的信而行，却都随时愿为它们作见证。
以利法在此持守两件事，并且毫不怀疑众圣徒都与他同心：——
一、罪人之罪直接导致自己的毁灭（伯 5:2）：忿怒害死愚妄人——他自己的忿怒，所以他纵容忿怒便是愚妄；这忿怒是他骨头中、他血中的火，足以叫他发热生病。嫉妒是骨中的朽烂，便这样杀死那因之烦恼的痴迷人。「你正是如此，」以利法说，「你与神相争，便是给自己最大的伤害；你对自身患难的恼怒、对我们兴旺的嫉妒，不过加增你的痛苦愁苦：转向圣徒吧，你必发现他们更懂得自己的益处。」约伯曾告诉妻子，她说话如同愚顽的妇人；如今以利法告诉他，他行事如同愚顽的人、如同痴迷人。这话也可如此解：「人若被毁坏、被倾覆，那总是因自己的愚妄把他们毁坏倾覆。他们或因某种私欲自杀；所以约伯啊，毫无疑问，你作了某件愚昧事，才把自己陷入这苦境。」许多人把它解作神的忿怒和嫉妒。约伯不必因恶人兴旺而心中不安，因为世界的笑容总不能庇护他们脱逃神的怒容；他们若以为能，便是愚妄痴呆。神的怒气要成为紧贴他之人的死——永远的死。地狱除了神的怒气别无所是——毫无掺混、永不止息的怒气。
二、他们的兴旺短暂，他们的毁灭确凿（伯 5:3-5）。他在此似乎是拿约伯的遭遇与恶人通常的遭遇并列。1. 约伯曾一度兴旺、看似稳固，并在兴旺中安享无虞；愚妄的恶人也常如此：我见过他们扎下根——栽种了，并按自己并别人的想法，已经稳固，且要长存。见耶 12:2，诗 37:35-36。我们看见属地之人在地上扎根；他们在属地的事上立下自己盼望的根基，又从其中汲取自己安慰的汁液。外体的产业也许茂盛，但在地上扎根的灵魂却不能兴盛。2. 约伯的兴旺如今已尽，恶人的兴旺也是很快便尽。（一）以利法以信心的眼睛预见他们的毁灭。那些只看眼前事的人，祝福他们的住处，以为他们有福；长久地祝福，并愿自己也在他们的境遇中。但以利法咒诅它——忽然咒诅它，一见他们开始扎根便咒诅它；那就是说，他清楚地预见并预言了他们的毁灭；他并未为此祷告（我没有盼望那可哀之日），却预告了它。他进了圣所，便在那里明白他们的结局，听见他们的判决被宣读（诗 73:17-18）：愚顽人的兴旺必害他们（箴 1:32）。凡信神话语的人，能看见恶人的家受咒诅（箴 3:33），无论那家建得何等华美牢固，无论其中充满各样美物；又能预见那咒诅至终必无可避免地将木与石一并消灭（亚 5:4）。（二）他终于看见了他所预见的。他对那人的期望并未落空；结局照他所料的应验了；他的家毁了，他的产业败落了。在这些细节上，他清楚而甚含恶意地影射约伯的灾祸。〔1〕他的儿女被压碎（伯 5:4）。他们以为自己在大哥家中安全，却远离稳妥，因为他们在城门口被压碎。也许房屋的门或门口建得最高，便压得最重；无人搭救他们免于在废墟中灭亡。这话通常被理解为指着恶人家属因执法而毁灭——执法为要迫使他们归还所不当得之物。他们留给儿女；但产业不能阻挡正当主人的进入，那些主人要按正当的法律程序压碎他们的儿女，把他们抛开（也无人帮助他们）；或也许是借着压迫（诗 109:9-10 等）。〔2〕他的产业被劫掠（伯 5:5）。约伯的就是如此。饥饿的强盗——示巴人和迦勒底人——把它劫走吞尽；他说，这事我常常在别人身上观察到。借掠夺和强夺得来的，也在同样的方式中失丧。细心的主人用荆棘围护它，便以为安全；但那围护在抢夺者的贪婪面前却毫无用处（饥饿若能穿破石墙，更能穿破荆棘篱笆），在神的咒诅面前更无用处——它要穿过荆棘蒺藜，把它们一并烧尽（赛 27:4）。
⁶ 祸患原不是从土中出来；患难也不是从地里发生。 ⁷ 人生在世必遇患难，如同火星飞腾。 ⁸ 至于我，我必寻求神，把我的事情托付他。 ⁹ 他行大事不可测度，奇事不可胜数。 ¹⁰ 降雨在地上，赐水于田里。 ¹¹ 将卑微的安置在高处，哀恸的人升为稳妥。 ¹² 破坏狡猾人的计谋，使他们的手所作的不成。 ¹³ 他叫智慧人中了自己的诡计；使邪僻人的谋算速速败落。 ¹⁴ 他们白昼遇见黑暗，午间摸索如在夜间。 ¹⁵ 但神拯救穷乏人脱离他口中的刀、脱离强暴人的手。 ¹⁶ 这样，贫寒人有指望，罪孽闭口无言。
以利法既在提到约伯失去产业、失去儿女作为他犯罪的公义刑罚之时，触到了他极敏感之处；为了不叫他绝望，他便在此开始鼓励他，把他放在一条可以自安的路上。如今他大大改了口吻（加 4:20），用恩慈的腔调说话，仿佛要为所给他的严厉的话作些弥补。
一、他提醒他：没有任何苦难是出于偶然，也不当归因于次因：它不是从土中出来，也不像草一样从地里发生（伯 5:6）。它并不像自然产物那样，借着次因的连锁、在一年中的某些节候按规律而来。兴旺与逆境之间的比例，并不像昼夜之间、冬夏之间的比例那样被护理精确地维持，而是按照神的旨意和谋略——在他看为合适之时、按他看为合适之方式。有人如此读：*罪不是从土中出来，地里的罪孽也不如此。*人若不好，不可归咎于土壤、气候或星辰，而当归咎于自己。*你若嗤笑，必独自承当。*我们既不可把患难归因于命运——因为它们是出于神；也不可把罪归因于命定——因为它们是出于我们自己；所以无论我们落在何种患难中，都当承认：神把它加在我们身上，而我们自己把它招来；前者是我们在受苦时当极其忍耐的原因，后者是我们在受苦时当极其悔改的原因。
二、他提醒他：患难和苦难是我们在今世都有理由预料的事：人被引到患难之中（伯 5:7）——并不是作为人（人若守住无辜，便本为享福而生），而是作为有罪的人，作为妇人所生（伯 14:1）之人——那女人在过犯之中。人既生在罪中，便生在患难之中。即使那些生来有尊荣有产业的人，按肉体说仍是生在患难之中。在我们堕落的状态里，犯罪已成本性，而其自然结果便是苦难（罗 5:12）。在这世界上，除了罪和患难，我们没有什么是生来就有、能真实称为己有的；二者都如火星上腾。本罪乃是从原罪之炉中飞出的火星；我们既从母胎里便是悖逆的，难怪我们行事极其诡诈（赛 48:8）。我们身体之脆弱、我们一切享受之虚空，也是如此——我们的患难也由此自然发生，如同火星上腾——它们如此众多、如此密集、如此接连不断。那么我们为何对自己出乎意料的苦难感到惊奇，或抱怨它们难当——它们岂不正是我们生来就要受的么？人本是生来劳碌的（边注如此），被定罪要在汗水中得饼糊口，这应当使他习于刚强，并使他更易于担当苦难。
三、他指教他在苦难之下当怎样为人（伯 5:8）：我必寻求神；我确实必如此寻求：原文如此。这里有：1. 暗暗责备约伯不求告神，反倒与他相争：「约伯，我若在你的境遇，必不像你这样暴躁激昂。我必顺服神的旨意。」人若处在某人的境遇，自己会怎样行——说要怎样行是容易的；但到了试炼之时，恐怕就会发现行不如说的那么容易。2. 对他极好又合时的忠告，以利法以影射之法转到自己身上：「就我而言，我若在你的境遇，必以为最好的办法就是仰望神。」请注意，我们给朋友的忠告，不可超过我们在他们的境遇中所愿自己采纳的，好叫我们在苦难中得安、在其中得益，并看见其美好的结局。（一）我们当借着祷告从神那里求怜悯与恩典——虽然他与我们相争，仍当寻求他如父如友，因惟独他能扶持搭救我们。当我们失去世上一切时，仍当寻求他的恩；我们当就近他，因为他是众善、众安慰之源与众父。*有人受苦吗？让他祷告。这是心中的安息，是百痛之良药。（二）我们当借着忍耐把自己和自己的事交托给他：我把我的事情托付他——既已把事摊在他面前，便把它留给他；既已放在他脚前，便把它交在他手中。「我在这里，愿主凭他看为好的待我。」*我们的事若是善事，便不必怕交托给神——因为他既公义又良善。凡要通达而求的人，必须把自己交托给神。
四、他鼓励他如此寻求神，把事情交托给他。这并非徒然，因为他是我们可在其中得切实帮助的一位。
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他请他思想神的全能和至高主权。总的来说，他行大事（伯 5:9）——确实大，因为他无所不能；他实在行万事，并都按自己旨意所定的而行——确实大，因为他权能的作为：（一）深不可测，永不能测透，从始至终永不能寻究（传 3:11）。自然之工奥秘难明；最精细的探究也远不及完全发现，最有智慧的哲学家也承认自己无能为力。护理的计划则更深、更不可解（罗 11:33）。（二）不可胜数，永不能数尽。他行的大事无数；他的权能永不枯竭，他一切定意到时间末了才全成就。（三）它们奇妙可畏，永不能充分钦慕；永世虽长，用以钦慕它们也嫌太短。以利法借着这样的思想，意在〔1〕使约伯认识他与神相争之过错与愚妄。我们不可妄加判断他的作为，因为它们深不可测，超乎我们的查问；也不可与造我们的主相争，因为他必胜过我们，又能在一瞬之间将我们压碎。〔2〕鼓励约伯寻求神，把事情交托他。看见他是那位掌权之大能者，还有什么更鼓励人的呢？当我们被降得极低之时，他能为我们行又大又奇妙的事。
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他举出神主权与权能的几个例证。
（一）神在自然界中行大事：他降雨在地上（伯 5:10）——此处用以代表护理一切寻常的恩赐，代表一切丰年，借此他以饮食喜乐充满我们的心（徒 14:17）。请注意，他要说明神行何等大事时，竟提到降雨——这是寻常的事，我们易看作小事；但我们若细想它是怎样生成、又借它生成什么，就必看见那是权能与良善之大工。
（二）他在世人之事中行大事——不仅借所降的雨使贫穷人富足、使困苦人得慰（伯 5:10）；而且，为要抬举那卑微之人，他破坏狡猾人的计谋；因为伯 5:11 当与伯 5:12 相连。请与路 1:51-53 相比：他叫有权柄的失位，叫卑贱的升高，叫饥饿的得饱美食。请看，
〔1〕他怎样挫败骄傲巧黠人的计谋（伯 5:12-14）。有一至高的权能治理并管转那些自以为是自由绝对之人，并成就自己的目的，不顾他们的图谋。请观察：第一，那些违背神、违背他国度益处的邪僻人，常常极其巧黠；因为他们是那老蛇的后裔，那老蛇本以狡猾著称。他们自以为智慧，至终却要成为愚拙。第二，神国度的邪僻仇敌，有他们的计谋、他们的图谋、他们的谋略，反对它、又反对其忠诚信实的子民。他们在计谋上不息不倦，在密议上深藏不露，在盼望上雄心勃勃，在政治上深沉，在结盟上紧密（诗 2:1-2）。第三，神轻易便能——也（只要为他的荣耀）必——挫败他和他百姓仇敌的一切计谋。亚希多弗、参巴拉、哈曼的阴谋岂不被粉碎了么！叙利亚和以法莲攻击犹大的同盟、基列巴和亚扪和亚玛力攻击神以色列的联军、地上的君王和臣宰攻击主并他的受膏者——岂不被打破了么！伸出来攻击神和他教会的手，并未成就图谋；攻打锡安的兵器并未兴旺。第四，仇敌为害教会所设计的，常常反成自己的毁灭（伯 5:13）：他叫智慧人中了自己的诡计，又使他们陷在自己手所作的网罗中（诗 7:15-16、9:15-16）。使徒曾引用这话（林前 3:19），说明外邦的学者如何被自己虚妄的哲学所愚弄。第五，神使人昏迷之时，他们便在最明显易行的事上也迷惑失措（伯 5:14）：他们白昼也遇见黑暗；不，（如边注所说）因自己谋略的暴烈与急切，他们自投黑暗。见伯 12:20、24-25。
〔2〕他怎样眷顾贫穷谦卑人的事业，并与之结盟。第一，他抬举谦卑人（伯 5:11）。骄傲人图谋要压碎的人，他从他们脚下举起，把他们安置在稳妥中（诗 12:5）。心里谦卑的人和哀恸的人，他抬举、安慰，并使他们居于高处、在磐石之保障中（赛 33:16）。锡安的哀哭者是受了印记的人——为安全作了记号（结 9:4）。第二，他搭救被欺压之人（伯 5:15）。狡猾人的计谋原是要毁灭穷人。舌、手、剑，一切都在为这事效力；但神特别保护那些因贫穷不能自助、因属神又献上赞美而把自己交托给他的人。他救他们脱离那向他们说硬话的口、那向他们行硬事的手；因为他若愿意，便能绑住舌头、枯干那只手。其功效是（伯 5:16）：1. 软弱胆怯的圣徒得安慰：这样，贫寒人——本来几乎要绝望的——有指望。某些人的经历，是别人的鼓励，叫他们在最坏的时局中也盼望最好；因为把帮助赐给无助之人、把盼望赐给绝望之人，正是神的荣耀。2. 大胆恫吓的罪人蒙羞愧：罪孽闭口无言——因那搭救之奇而惊奇，因仇于显然为天所宠之人而羞愧，因失望而蒙羞，又被迫承认神作为之公义，再无可非难。那些素来辖管神的穷人、恐吓他们、恐吓、诬告他们的人，当神为他们起来之时，便要哑口无言。见诗 76:8-9，赛 26:11，弥 7:16。
¹⁷ 看哪，神所惩治的人便为有福，所以你不可轻看全能者的管教。 ¹⁸ 因为他打破，又缠裹；他击伤，他的手也必医治。 ¹⁹ 你六次遭难，他必救你；就是七次，灾祸也无法害你。 ²⁰ 在饥荒中他必救赎你脱离死亡，在争战中他必救你脱离刀剑的权能。 ²¹ 你必被隐藏，免受口舌的鞭打；灾祸来临之时，你也不惧怕。 ²² 你必灾祸饥荒而嬉笑，也不怕地上的野兽。 ²³ 因为你必与田间的石头立约，田间的野兽也必与你和好。 ²⁴ 你必知道你的帐棚平安，你查看你的住处，也不至犯罪。 ²⁵ 你必知道你的后裔繁多，你的子孙像地上的草。 ²⁶ 你必寿高年迈才归坟墓，好像禾捆到时聚集。 ²⁷ 看哪，这我们已经考察，本是这样；你当听，要明白，为得益处。
以利法在本段讲论之末，给约伯一个（他自己并不知该如何领受的）患难结局之安慰前景——只要他恢复心境、与患难相和。请观察，
一、他对他的合时警告与劝勉（伯 5:17）：你不可轻看全能者的管教。要称之为管教——它来自父亲的爱，专为儿女的益处。要称之为全能者的管教——与他相争乃是疯狂，顺服他乃是智慧与本分，并要向一切信靠他的人作全足的神（这字之意即此）。不可轻看它——原文中这字含义丰富。1.「不可厌拒它。要让恩典胜过本性对受苦的厌恶，使自己与神在其中所显的旨意相和。」我们需要受责打，也配受责打；所以我们若感到它的疼痛，便不当以为希奇、不当以为难当。良药或苦口，既为我们的益处所开，便当使心不致背逆。2.「不可对它存恶意；不可把它推开（以为它或是有害的、或至少是无用的、或不必需的、或无益的），只因为眼前它不喜乐，反而忧愁。」我们绝不可耻于向神屈身，也不可看受他的管教为有失身份；倒要反过来看，神亲自眷顾试炼人，实在是把人高举（伯 7:17-18）。3.「不可忽略轻看，只当它是偶然的事、是次因所生之物；倒要大大留意，把它当作神的声音和天上的使者。」这里所说，含蓄的比明说的更多：要敬重耶和华的管教；对他这管教的手当存谦卑敬畏的心，狮子吼叫之时便要战兢（摩 3:8）。要顺服管教，努力回应它的呼召，达到它的目的——这样便是敬重它。神借着患难向我们支取他所交托我们的某些东西之时，我们当因接受并签字而尊重他的票据，在他索要之时把自己的归他。
二、他为鼓励他如此与自己的境遇相和（正如他自己所表达的，从神手中受祸，并不轻看它如同不配得的礼物），便赐下安慰的话。
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他若如此担当，（一）患难的性质与效果就必改变。它虽看如人的灾祸，实在是人的福分：神所惩治的人便为有福——只要他对管教加以正当利用。善人虽受苦仍然有福，因为无论他失去了什么，并未失去他对神的享受，也未失去他通往天国的资格。不，他正因为受苦而有福；管教是他为儿子之身份的凭据，也是他成圣的工具；它治死他的败坏，使他的心脱离世界，把他拉近神，带他到圣经跟前，带他到膝盖上，为他成就那极重无比永远的荣耀，所以神所惩治的人便为有福（雅 1:12）。（二）其结局与后果必甚美好（伯 5:18）。〔1〕虽然他借严重的疮使身体疼痛、借忧愁的思念使心受创，却也同时缠裹，如同熟练温柔的医生用手术刀作必要的切割后又把伤口缠裹。神借护理的责罚作成疮伤，便借圣灵的安慰缠裹，这安慰常常随着患难之加增而更加丰盛，并与之相抵，使受苦者得无可言喻的满足。〔2〕他虽击伤，他的手到了时候必医治——正如他扶持他的百姓、使他们在苦难中得安，到了时候也搭救他们，为他们开一条出路。一切又都完好如初；他便照他从前使他们受苦之时安慰他们。神常用的方法是先伤后医，先责备后安慰，先降卑后升高；（如卡锐尔先生[Mr. Caryl]所观察的）他从未作过太大、太深的伤口，过于他自己所能治愈。伤与医同出于一手（Una eademque manus vulnus opemque tulit）。神撕裂恶人便离去；任凭愿医治者去医治，他们若能（何 5:14）；但谦卑悔改之人可以说：他撕裂我们，也必医治（何 6:1）。这是泛指之言，但是——
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在伯 5:19-27 中，以利法直接向约伯说话，赐他许多宝贵的应许，应许神只要他在他手下自卑，便必为他行又大又善的事。那时他们虽没有我们所知道的圣经，但以利法已经有充分的根据，可以把这些确据给约伯——根据神向他的百姓所作的一般性良善启示。约伯的朋友们虽并非凡事都受神的灵指引（因为他们论到神、又论到约伯，说了些不正之言），但他们所立的一般性教义，却表达了列祖时代的敬虔之意；正如圣保罗引用伯 5:13（林前 1:19）作为正典经文，正如伯 5:17 的命令（来 12:5）也约束我们；照样，这里的应许也可以、也必须被接受并应用为神圣的应许，我们借着圣经中这部分的忍耐和安慰，可以得着盼望。所以我们当殷勤，确使自己在这些应许中有分，然后查看其中的细节，并享其中的安慰。
（1）此处应许：患难与困苦无论如何反复，扶持与搭救也必蒙恩反复赐下，无论次数多少：六次遭难他必救你，七次也必如此（伯 5:19）。这暗示：只要我们还在此世，便当预料患难接踵而至，雨后乌云必再回。六次患难之后可能还有第七次；多次之后还要预料更多；但属他的人，神必从这一切之中搭救他们（提后 3:11，诗 34:19）。从前的搭救并不像人间那样可作不再搭救的借口，反而是进一步搭救的凭据（箴 19:19）。
（2）善人无论在何种患难之中，灾祸也无法害他们；它们不能加害于他们；它们的恶毒——那毒钩——已被拔除；它们可以咝咝作响，却不能伤害（诗 91:10）。那恶者也无法害神的儿女（约壹 5:18）。脱离了罪，便脱离了每一种患难之恶。
（3）当荒凉的审判四处流行之时，他们必被收在特别的保护之下（伯 5:20）。许多人因缺乏养生之需而在他们周围灭亡，他们却必得供应。「饥荒中他必救赎你脱离死亡；无论别人如何，你必被保守存活（诗 33:19）。你必被养育，不，在饥荒之日必得饱足（诗 37:3、19）。在争战之时，当千万人仆倒在左右，他必救赎你脱离刀剑的权能。神若愿意，它必不触你；或若它伤你、杀你，也必不害你；它至多只能杀身体，也无权这样行，除非这权柄是从上头赐下的。」
（4）凡恶意攻击他们的话，都不能影响他们、不能加害（伯 5:21）。「你不但蒙保护脱离战争杀人的刀剑，也要被隐藏，脱离口舌的鞭打——口舌如鞭，虽不致命，却令人痛烦。」最好的人、最与世无争的人，即使在自己的无辜之中，也不能免于谗谤、辱骂、诬告。人不能在此等事上自藏，但神能把他藏起来，以至最恶毒的诬蔑在他自己方面不被理会，不致扰乱他的平安；在别人方面也不被理会，不致玷污他的名声：神能、也实在约束了怒之余焰；口舌的鞭之所以未把善人在世上的一切安慰全然毁尽，正是因神掌管恶人的良心。
（5）他们在最坏的时局中，也必因着对神的盼望和信靠，得着圣洁的安稳与宁静。当危险最为凶猛之时，他们必安乐，信自己安全；他们也不怕灾祸，不，就是看见它来临时也不怕（伯 5:21），也不怕地上的野兽来袭，也不怕如野兽般残忍的人；不，灾祸饥荒你必嬉笑（伯 5:22）——并非嗤笑神的任何管教，并非戏谑他的审判，而是因神夸耀——在他的权能与良善中夸胜，并借此胜过世界及其一切苦楚，在患难中不仅安乐，更喜乐欢欣。蒙福的保罗曾如此笑对毁灭——当他说：死啊，你的毒钩在哪里？当他以众圣徒之名，蔑视今世一切苦难不能使我们与神的爱隔绝，断言在这一切事上，我们已经得胜有余（罗 8:35-39 等）。见赛 37:22。
（6）既与神和好，他们与全受造之物之间也必有友谊之约（伯 5:23）。「你走过自己的田间，不必怕绊跌，因为你必与田间的石头立约——不致把脚撞在任何石头上；你也不必怕地上的野兽，因为它们都必与你和好」；请对照何 2:18：我必为他们与田间的野兽立约。这暗示人既与造物之主为敌，低等的受造之物便与他为敌；但是神一安息，万物便安息（tranquillus Deus tranquillat omnia）——一位和好的神使万物和好。我们与神所立的约，便是与一切受造之物的约——它们必不加害我们，反要随时服事我们、向我们行善。
（7）他们的家室对他们是安慰（伯 5:24）。家中的平安和敬虔必使它成为安慰。「你必知道——并确信——你的帐棚现在并将来都在平安中；你既可确信它现在的兴旺，也可确信它将来的兴旺。」平安就是你的帐棚（原文如此）；平安就是那住在神里面之人的居所——他们在神里面自在如在家中。「你必查看（即过问）你的住处的事，回顾它，也不至犯罪。」〔1〕神必为他的百姓预备居所——也许简陋可移，只是茅屋帐棚，却是稳固安静的住处。「你必不犯罪」，或译作流离——有人如此理解：「你必不像该隐那样作逃犯和流民，而是要住在地上，并真切地、不像流民那样不确定地得着喂养。」〔2〕他们的家眷必受神圣护理的特别保护，并要尽他们得益之事而兴旺。〔3〕他们必确知平安，并确知其延续与承袭。「你必知道，使你得无可言喻之满足的，便是平安已定然归于你和你的家——有神的话为证。护理可以改变，应许却不能。」〔4〕他们必有智慧按正道治理家事，以审慎料理自己的事务，并细心查看家人的行止——此处称为查看住处。家长不可在家作外人，对自己所有的、对仆人所行的，必须有留意的眼目。〔5〕他们必蒙恩典，按敬虔之法料理家事，在其中不犯罪。他们要无怒、无骄傲、无贪心、无私欲、无世俗之心地查问仆人；他们要查看自己的事，并不因现状不满，并不对未来忧虑。家中的敬虔加冕家中的平安兴旺。在我们的职业与享受中，最大的福气就是脱离罪。出门在外，听见家中平安，是大慰；归家以后，能以事业有成、并不失败的满足查看自己的住处，又以无亏的良心、并不得罪神的善意回顾，也是大慰。
（8）他们的后裔必众多兴盛。约伯已经失去了一切儿女；但以利法说：「你若归向神，他必重建你的家室，你的后裔必又多又大，如同从前；你的子孙必增繁茂盛，如同地上的草（伯 5:25），你也必知道。」神为信实之人的子孙预备了福气，他们必得着——只要他们不自行阻挡，也不因愚妄而失去。作父母的看见儿女兴盛——尤其是属灵的兴盛——便是安慰；他们若真好，便是真大，无论他们在世上微不足道到何等地步。
（9）他们的死必合时，他们必终于喜乐尊荣地走完自己的路程（伯 5:26）。这是大怜悯：〔1〕活到寿足，年日不被中途截断。神的护理若不赐我们长寿，但神的恩典若使我们对所定的岁数满足，我们也可说是寿足。那完成了自己工作、合于另一世界的人，活得够久了。〔2〕情愿离世，欢然到坟墓，不像那灵魂被讨去之人被勉强。〔3〕死得其时，正如禾稼既已熟透便被割下收藏；不到那时不割，到那时也不再让它多留一日，免得脱落。我们的时日在神手中；这事甚好——因为他必看顾属他之人，叫他们在最好的时候死：他们的死在我们看来无论如何不合时，却必发觉并非不合宜。
- 在伯 5:27 中，他把这些应许推荐给约伯：（一）作为可信的话，其真理他大有把握：「*看哪，这我们已经考察，本是这样。*我们固然从列祖领受了这些事，却并非仅凭相信；我们已经仔细考察，将属灵的事与属灵之事相较，殷勤研习，又借自己的观察和经历得以坚定；我们也都同心认为确是如此。」真理是值得发掘、值得深钻的宝藏；我们在挖掘上既下了功夫，便既知如何自己珍视，又知如何向人传述。（二）作为十分可佩服的话，他可借此大得益处：*你当听，要明白，为得益处。*听见并知道真理还不够，还要加以利用，借此成为更智慧、更善良的人——领受其印象，顺服其指挥之权。要为自己而知道（原文如此）——应用于自己、应用于自己的境遇；不仅说：「这是真的」，而要说：「这是关于我的真话。」我们如此为己而听、为己而知的事，便是为己之益处而听、而知，正如我们所消化的食物滋养我们。凡使我们得益的道，对我们才是好道。
英文原文
The Address of Eliphaz (1520 BC)
¹ Call now, if there be any that will answer thee; and to which of the saints wilt thou turn?
² For wrath killeth the foolish man, and envy slayeth the silly one.
³ I have seen the foolish taking root: but suddenly I cursed his habitation.
⁴ His children are far from safety, and they are crushed in the gate, neither is there any to deliver them.
⁵ Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance.
A very warm dispute being begun between Job and his friends, Eliphaz here makes a fair motion to put the matter to a reference. In all debates perhaps the sooner this is done the better if the contenders cannot end it between themselves. So well assured is Eliphaz of the goodness of his own cause that he moves Job himself to choose the arbitrators (Job 5:1): Call now, if there be any that will answer thee; that is, 1. "If there be any that suffer as thou sufferest. Canst thou produce an instance of any one that was really a saint that was reduced to such an extremity as thou art now reduced to? God never dealt with any that love his name as he deals with thee, and therefore surely thou art none of them." 2. "If there be any that say as thou sayest. Did ever any good man curse his day as thou dost? Or will any of the saints justify thee in these heats or passions, or say that these are the spots of God's children? Thou wilt find none of the saints that will be either thy advocates or my antagonists. To which of the saints wilt thou turn? Turn to which thou wilt, and thou wilt find they are all of my mind. I have the communis sensus fidelium—the unanimous vote of the faithful on my side; they will all subscribe to what I am going to say." Observe, (1.) Good people are called saints even in the Old Testament; and therefore I know not why we should, in common speaking (unless because we must loqui cum vulgo—speak as our neighbours), appropriate the title to those of the New Testament, and not say St. Abraham, St. Moses, and St. Isaiah, as well as St. Matthew and St. Mark; and St. David the psalmist, as well as St. David the British bishop. Aaron is expressly called the saint of the Lord. (2.) All that are themselves saints will turn to those that are so, will choose them for their friends and converse with them, will choose them for their judges and consult them. See Ps 119:79. The saints shall judge the world, 1Co 6:1,2. Walk in the way of good men (Pr 2:20), the old way, the footsteps of the flock. Every one chooses some sort of people or other to whom he studies to recommend himself, and whose sentiments are to him the test of honour and dishonour. Now all true saints endeavour to recommend themselves to those that are such, and to stand right in their opinion. (3.) There are some truths so plain, and so universally known and believed, that one may venture to appeal to any of the saints concerning them. However there are some things about which they unhappily differ, there are many more, and more considerable, in which they are agreed; as the evil of sin, the vanity of the world, the worth of the soul, the necessity of a holy life, and the like. Though they do not all live up, as they should, to their belief of these truths, yet they are all ready to bear their testimony to them.
Now there are two things which Eliphaz here maintains, and in which he doubts not but all the saints concur with him:—
I. That the sin of sinners directly tends to their own ruin (Job 5:2): Wrath kills the foolish man, his own wrath, and therefore he is foolish for indulging it; it is a fire in his bones, in his blood, enough to put him into a fever. Envy is the rottenness of the bones, and so slays the silly one that frets himself with it. "So it is with thee," says Eliphaz, "while thou quarrellest with God thou doest thyself the greatest mischief; thy anger at thy own troubles, and thy envy at our prosperity, do but add to thy pain and misery: turn to the saints, and thou wilt find they understand their interest better." Job had told his wife she spoke as the foolish women; now Eliphaz tells him he acted as the foolish men, the silly ones. Or it may be meant thus: "If men are ruined and undone, it is always their own folly that ruins and undoes them. They kill themselves by some lust or other; therefore, no doubt, Job, thou hast done some foolish thing, by which thou hast brought thyself into this calamitous condition." Many understand it of God's wrath and jealousy. Job needed not be uneasy at the prosperity of the wicked, for the world's smiles can never shelter them from God's frowns; they are foolish and silly if they think they will. God's anger will be the death, the eternal death, of those on whom it fastens. What is hell but God's anger without mixture or period?
II. That their prosperity is short and their destruction certain, Job 5:3-5. He seems here to parallel Job's case with that which is commonly the case of wicked people. 1. Job had prospered for a time, seemed confirmed, and was secure in his prosperity; and it is common for foolish wicked men to do so: I have seen them taking root—planted, and, in their own and others' apprehension, fixed, and likely to continue. See Jer 12:2, Ps 37:35,36. We see worldly men taking root in the earth; on earthly things they fix the standing of their hopes, and from them they draw the sap of their comforts. The outward estate may be flourishing, but the soul cannot prosper that takes root in the earth. 2. Job's prosperity was now at an end, and so has the prosperity of other wicked people quickly been. (1.) Eliphaz foresaw their ruin with an eye of faith. Those who looked only at present things blessed their habitation, and thought them happy, blessed it long, and wished themselves in their condition. But Eliphaz cursed it, suddenly cursed it, as soon as he saw them begin to take root, that is, he plainly foresaw and foretold their ruin; not that he prayed for it (I have not desired the woeful day), but he prognosticated it. He went into the sanctuary, and there understood their end and heard their doom read (Ps 73:17,18), that the prosperity of fools will destroy them, Pr 1:32. Those who believe the word of God can see a curse in the house of the wicked (Pr 3:33), though it be ever so finely and firmly built, and ever so full of all good things; and they can foresee that the curse will, in time, infallibly consume it with the timber thereof, and the stones thereof, Zec 5:4. (2.) He saw, at length, what he had foreseen. He was not disappointed in his expectation concerning him; the event answered it; his family was undone, and his estate ruined. In these particulars he plainly and very invidiously reflects on Job's calamities. [1.] His children were crushed, Job 5:4. They thought themselves safe in their eldest brother's house, but were far from safety, for they were crushed in the gate. Perhaps the door or gate of the house was highest built, and fell heaviest upon them, and there was none to deliver them from perishing in the ruins. This is commonly understood of the destruction of the families of wicked men, by the execution of justice upon them, to oblige them to restore what they have ill-gotten. They leave it to their children; but the descent shall not bar the entry of the rightful owners, who will crush their children, and cast them by due course of law (and there shall be none to help them), or perhaps by oppression, Ps 109:9,10, etc. [2.] His estate was plundered, Job 5:5. Job's was so. The hungry robbers, the Sabeans and Chaldeans, ran away with it, and swallowed it; and this, says he, I have often observed in others. What has been got by spoil and rapine has been lost in the same way. The careful owner hedged it about with thorns, and then thought it safe; but the fence proved insignificant against the greediness of the spoilers (if hunger will break through the stone walls, much more through thorn hedges), and against the divine curse, which will go through the thorns and briers, and burn them together, Isa 27:4.
⁶ Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground;
⁷ Yet man is born unto trouble, as the sparks fly upward.
⁸ I would seek unto God, and unto God would I commit my cause:
⁹ Which doeth great things and unsearchable; marvellous things without number:
¹⁰ Who giveth rain upon the earth, and sendeth waters upon the fields:
¹¹ To set up on high those that be low; that those which mourn may be exalted to safety.
¹² He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise.
¹³ He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong.
¹⁴ They meet with darkness in the daytime, and grope in the noonday as in the night.
¹⁵ But he saveth the poor from the sword, from their mouth, and from the hand of the mighty.
¹⁶ So the poor hath hope, and iniquity stoppeth her mouth.
Eliphaz, having touched Job in a very tender part, in mentioning both the loss of his estate and the death of his children as the just punishment of his sin, that he might not drive him to despair, here begins to encourage him, and puts him in a way to make himself easy. Now he very much changes his voice (Ga 4:20), and speaks in the accents of kindness, as if he would atone for the hard words he had given him.
I. He reminds him that no affliction comes by chance, nor is to be attributed to second causes: It doth not come forth of the dust, nor spring out of the ground, as the grass doth, Job 5:6. It doth not come of course, at certain seasons of the year, as natural productions do, by a chain of second causes. The proportion between prosperity and adversity is not so exactly observed by Providence as that between day and night, summer and winter, but according to the will and counsel of God, when and as he thinks fit. Some read it, Sin comes not forth out of the dust, nor iniquity of the ground. If men be bad, they must not lay the blame upon the soil, the climate, or the stars, but on themselves. If thou scornest, thou alone shalt bear it. We must not attribute our afflictions to fortune, for they are from God, nor our sins to fate, for they are from ourselves; so that, whatever trouble we are in, we must own that God sends it upon us and we procure it to ourselves: the former is a reason why we should be very patient, the latter why we should be very penitent, when we are afflicted.
II. He reminds him that trouble and affliction are what we have all reason to expect in this world: Man is brought to trouble (Job 5:7), not as man (had he kept his innocency he would have been born to pleasure), but as sinful man, as born of a woman (Job 14:1), who was in the transgression. Man is born in sin, and therefore born to trouble. Even those that are born to honour and estate are yet born to trouble in the flesh. In our fallen state it has become natural to us to sin, and the natural consequence of that is affliction, Ro 5:12. There is nothing in this world we are born to, and can truly call our own, but sin and trouble; both are as the sparks that fly upwards. Actual transgressions are the sparks that fly out of the furnace of original corruption; and, being called transgressors from the womb, no wonder that we deal very treacherously, Isa 48:8. Such too is the frailty of our bodies, and the vanity of all our enjoyments, that our troubles also thence arise as naturally as the sparks fly upwards—so many are they, so thick and so fast does one follow another. Why then should we be surprised at our afflictions as strange, or quarrel with them as hard, when they are but what we are born to? Man is born to labour (so it is in the margin), is sentenced to eat his bread in the sweat of his face, which should inure him to hardness, and make him bear his afflictions the better.
III. He directs him how to behave himself under his affliction (Job 5:8): I would seek unto God; surely I would: so it is in the original. Here is, 1. A tacit reproof to Job for not seeking to God, but quarrelling with him: "Job, if I had been in thy case, I would not have been so peevish and passionate as thou art. I would have acquiesced in the will of God." It is easy to say what we would do if we were in such a one's case; but when it comes to the trial, perhaps it will be found not so easy to do as we say. 2. Very good and seasonable advice to him, which Eliphaz transfers to himself in a figure: "For my part, the best way I should think I could take, if I were in thy condition, would be to apply to God." Note, We should give our friends no other counsel than what we would take ourselves if we were in their case, that we may be easy under our afflictions, may get good by them, and may see a good issue of them. (1.) We must by prayer fetch in mercy and grace from God, seek to him as a Father and friend, though he contend with us, as one who is alone able to support and succour us. His favour we must seek when we have lost all we have in the world; to him we must address ourselves as the fountain and Father of all good, all consolation. Is any afflicted? let him pray. It is heart's-ease, a salve for every sore. (2.) We must by patience refer ourselves and our cause to him: To God would I commit my cause; having spread it before him, I would leave it with him; having laid it at his feet, I would lodge it in his hand. "Here I am, let the Lord do with me as seemeth him good." If our cause be indeed a good cause, we need not fear committing it to God, for he is both just and kind. Those that would seek so as to speed must refer themselves to God.
IV. He encourages him thus to seek to God, and commit his cause to him. It will not be in vain to do so, for he is one in whom we shall find effectual help.
1. He recommends to his consideration God's almighty power and sovereign dominion. In general, he doeth great things (Job 5:9), great indeed, for he can do any thing, he doth do every thing, and all according to the counsel of his own will—great indeed, for the operations of his power are, (1.) Unsearchable, and such as can never be fathomed, can never be found out from the beginning to the end, Ec 3:11. The works of nature are mysterious; the most curious searches come far short of full discoveries and the wisest philosophers have owned themselves at a loss. The designs of Providence are much more deep and unaccountable, Ro 11:33. (2.) Numerous, and such as can never be reckoned up. He doeth great things without number; his power is never exhausted, nor will all his purposes ever be fulfilled till the end of time. (3.) They are marvellous, and such as never can be sufficiently admired; eternity itself will be short enough to be spent in the admiration of them. Now, by the consideration of this, Eliphaz intends, [1.] To convince Job of his fault and folly in quarrelling with God. We must not pretend to pass a judgment upon his works, for they are unsearchable and above our enquiries; nor must we strive with our Maker, for he will certainly be too hard for us, and is able to crush us in a moment. [2.] To encourage Job to seek unto God, and to refer his cause to him. What more encouraging than to see that he is one to whom power belongs? He can do great things and marvellous for our relief, when we are brought ever so low.
2. He gives some instances of God's dominion and power.
(1.) God doeth great things in the kingdom of nature: He gives rain upon the earth (Job 5:10), put here for all the gifts of common providence, all the fruitful seasons by which he filleth our hearts with food and gladness, Ac 14:17. Observe, When he would show what great things God does he speaks of his giving rain, which, because it is a common thing, we are apt to look upon as a little thing, but, if we duly consider both how it is produced and what is produced by it, we shall see it to be a great work both of power and goodness.
(2.) He doeth great things in the affairs of the children of men, not only enriches the poor and comforts the needy, by the rain he sends (Job 5:10), but, in order to the advancing of those that are low, he disappoints the devices of the crafty; for Job 5:11 is to be joined to Job 5:12. Compare with Lu 1:51-53. He hath scattered the proud in the imagination of their hearts, and so hath exalted those of low degree, and filled the heart with good things. See,
[1.] How he frustrates the counsels of the proud and politic, Job 5:12-14. There is a supreme power that manages and overrules men who think themselves free and absolute, and fulfils its own purposes in spite of their projects. Observe, First, The froward, that walk contrary to God and the interests of his kingdom, are often very crafty; for they are the seed of the old serpent that was noted for his subtlety. They think themselves wise, but, at the end, will be fools. Secondly, The Froward enemies of God's kingdom have their devices, their enterprises, and their counsels, against it, and against the loyal faithful subjects of it. They are restless and unwearied in their designs, close in their consultations, high in their hopes, deep in their politics, and fast-linked in their confederacies, Ps 2:1,2. Thirdly, God easily can, and (as far as is for his glory) certainly will, blast and defeat all the designs of his and his people's enemies. How were the plots of Ahithophel, Sanballat, and Haman baffled! How were the confederacies of Syria and Ephraim against Judah, of Gebal, and Ammon, and Amalek, against God's Israel, the kings of the earth and the princes against the Lord and against his anointed, broken! The hands that have been stretched out against God and his church have not performed their enterprise, nor have the weapons formed against Sion prospered. Fourthly, That which enemies have designed for the ruin of the church has often turned to their own ruin (Job 5:13): He takes the wise in their own craftiness, and snares them in the work of their own hands, Ps 7:15,16,9:15,16. This is quoted by the apostle (1Co 3:19) to show how the learned men of the heathen were befooled by their own vain philosophy. Fifthly, When God infatuates men they are perplexed, and at a loss, even in those things that seem most plain and easy (Job 5:14): They meet with darkness even in the day-time: nay (as in the margin), They run themselves into darkness by the violence and precipitation of their own counsels. See Job 12:20,24,25.
[2.] How he favours the cause of the poor and humble, and espouses that. First, He exalts the humble, Job 5:11. Those whom proud men contrive to crush he raises from under their feet, and sets them in safety, Ps 12:5. The lowly in heart, and those that mourn, he advances, comforts, and makes to dwell on high, in the munitions of rocks, Isa 33:16. Sion's mourners are the sealed ones, marked for safety, Eze 9:4. Secondly, He delivers the oppressed, Job 5:15. The designs of the crafty are to ruin the poor. Tongue, and hand, and sword, and all, are at work in order to this; but God takes under his special protection those who, being poor and unable to help themselves, being his poor and devoted to his praise, have committed themselves to him. He saves them from the mouth that speaks hard things against them and the hand that does hard things against them; for he can, when he pleases, tie the tongue and wither the hand. The effect of this is (Job 5:16), 1. That weak and timorous saints are comforted: So the poor, who began to despair, has hope. The experiences of some are encouragement to others to hope the best in the worst of times; for it is the glory of God to send help to the helpless and hope to the hopeless. 2. That daring threatening sinners are confounded: Iniquity stops her mouth, being surprised at the strangeness of the deliverance, ashamed of its enmity against those who appear to be the favourites of Heaven, mortified at the disappointment, and compelled to acknowledge the justice of God's proceedings, having nothing to object against them. Those that domineered over God's poor, that frightened them, menaced them, and falsely accused them, will not have a word to say against them when God appears for them. See Ps 76:8,9, Isa 26:11, Mic 7:16.
¹⁷ Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty:
¹⁸ For he maketh sore, and bindeth up: he woundeth, and his hands make whole.
¹⁹ He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee.
²⁰ In famine he shall redeem thee from death: and in war from the power of the sword.
²¹ Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh.
²² At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth.
²³ For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee.
²⁴ And thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin.
²⁵ Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth.
²⁶ Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season.
²⁷ Lo this, we have searched it, so it is; hear it, and know thou it for thy good.
Eliphaz, in this concluding paragraph of his discourse, gives Job (what he himself knew not how to take) a comfortable prospect of the issue of his afflictions, if he did but recover his temper and accommodate himself to them. Observe,
I. The seasonable word of caution and exhortation that he gives him (Job 5:17): "Despise not thou the chastening of the Almighty. Call it a chastening, which comes from the father's love and is designed for the child's good. Call it the chastening of the Almighty, with whom it is madness to contend, to whom it is wisdom and duty to submit, and who will be a God all-sufficient (for so the word signifies) to all those that trust in him. Do not despise it;" it is a copious word in the original. 1. "Be not averse to it. Let grace conquer the antipathy which nature has to suffering, and reconcile thyself to the will of God in it." We need the rod and we deserve it; and therefore we ought not to think it either strange or hard if we feel the smart of it. Let not the heart rise against a bitter pill or potion, when it is prescribed for our good. 2. "Do not think ill of it; do not put it from thee (as that which is either hurtful or at least not useful, which there is not occasion for nor advantage by) only because for the present it is not joyous, but grievous." We must never scorn to stoop to God, nor think it a thing below us to come under his discipline, but reckon, on the contrary, that God really magnifies man when he thus visits and tries him, Job 7:17,18. 3. "Do not overlook and disregard it, as if it were only a chance, and the production of second causes, but take great notice of it as the voice of God and a messenger from heaven." More is implied than is expressed: "Reverence the chastening of the Lord; have a humble awful regard to this correcting hand, and tremble when the lion roars, Am 3:8. Submit to the chastening, and study to answer the call, to answer the end of it, and then you reverence it." When God by an affliction draws upon us for some of the effects he has entrusted us with we must honour his bill by accepting it, and subscribing it, resigning him his own when he calls for it.
II. The comfortable words of encouragement which he gives him thus to accommodate himself to his condition, and (as he himself had expressed it) to receive evil at the hand of God, and not despise it as a gift not worth the accepting.
1. If his affliction was thus borne, (1.) The nature and property of it would be altered. Though it looked like a man's misery, it would really be his bliss: Happy is the man whom God correcteth if he make but a due improvement of the correction. A good man is happy though he be afflicted, for, whatever he has lost, he has not lost his enjoyment of God nor his title to heaven. Nay, he is happy because he is afflicted; correction is an evidence of his sonship and a means of his sanctification; it mortifies his corruptions, weans his heart from the world, draws him nearer to God, brings him to his Bible, brings him to his knees, works him for, and so is working for him, a far more exceeding and eternal weight of glory. Happy therefore is the man whom God correcteth, Jam 1:12. (2.) The issue and consequence of it would be very good, Job 5:18. [1.] Though he makes sore the body with sore boils, the mind with sad thoughts, yet he binds up at the same time, as the skilful tender surgeon binds up the wounds he had occasion to make with his incision-knife. When God makes sores by the rebukes of his providence he binds up by the consolations of his Spirit, which oftentimes abound most as afflictions do abound, and counterbalance them, to the unspeakable satisfaction of the patient sufferers. [2.] Though he wounds, yet his hands make whole in due time; as he supports his people, and makes them easy under their afflictions, so in due time he delivers them, and makes a way for them to escape. All is well again; and he comforts them according to the time wherein he afflicted them. God's usual method is first to wound and then to heal, first to convince and then to comfort, first to humble and then to exalt; and (as Mr. Caryl observes) he never makes a wound too great, too deep, for his own cure. Una eademque manus vulnus opemque tulit—The hand that inflicts the wound applies the cure. God tears the wicked and goes away; let those heal that will, if they can (Ho 5:14); but the humble and penitent may say, He has torn and he will heal us, Ho 6:1. This is general, but,
2. In the Job 5:19-27 Eliphaz addresses himself directly to Job, and gives him many precious promises of great and kind things which God would do for him if he did but humble himself under his hand. Though then they had no Bibles that we know of, yet Eliphaz had sufficient warrant to give Job these assurances, from the general discoveries God had made of his good will to his people. And, though in every thing which Job's friends said they were not directed by the Spirit of God (for they spoke both of God and Job some things that were not right), yet the general doctrines they laid down expressed the pious sense of the patriarchal age, and as St. Paul quoted Job 5:13, 1Co 1:19 for canonical scripture, and as the command Job 5:17, Heb 12:5 is no doubt binding on us, so these promises here may be, and must be, received and applied as divine promises, and we may through patience and comfort of this part of scripture have hope. Let us therefore give diligence to make sure our interest in these promises, and then view the particulars of them and take the comfort of them.
(1.) It is here promised that as afflictions and troubles recur supports and deliverances shall be graciously repeated, be it ever so often: In six troubles he shall be ready to deliver thee; yea, and in seven, Job 5:19. This intimates that, as long as we are here in this world, we must expect a succession of troubles, that the clouds will return after the rain. After six troubles may come a seventh; after many, look for more; but out of them all will God deliver those that are his, 2Ti 3:11, Ps 34:19. Former deliverances are not, as among men, excuses from further deliverances, but earnests of them, Pr 19:19.
(2.) That, whatever troubles good men may be in, there shall no evil touch them; they shall do them no real harm; the malignity of them, the sting, shall be taken out; they may hiss, but they cannot hurt, Ps 91:10. The evil one toucheth not God's children, 1Jo 5:18. Being kept from sin, they are kept from the evil of every trouble.
(3.) That, when desolating judgments are abroad, they shall be taken under special protection, Job 5:20. Do many perish about them for want of the necessary supports of life? They shall be supplied. "In famine he shall redeem thee from death; whatever becomes of others, thou shalt be kept alive, Ps 33:19. Verily, thou shalt be fed, nay, even in the days of famine thou shalt be satisfied, Ps 37:3,19. In time of war, when thousands fall on the right and left hand, he shall redeem thee from the power of the sword. If God please, it shall not touch thee; or if it wound thee, if it kill thee, it shall not hurt thee; it can but kill the body, nor has it power to do that unless it be given from above."
(4.) That, whatever is maliciously said against them, it shall not affect them to do them any hurt, Job 5:21. "Thou shalt not only be protected from the killing sword of war, but shalt be hidden from the scourge of the tongue, which, like a scourge, is vexing and painful, though not mortal." The best men, and the most inoffensive, cannot, even in their innocency, secure themselves from calumny, reproach, and false accusation. From these a man cannot hide himself, but God can hide him, so that the most malicious slanders shall be so little heeded by him as not to disturb his peace, and so little heeded by others as not to blemish his reputation: and the remainder of wrath God can and does restrain, for it is owing to the hold he has of the consciences of bad men that the scourge of the tongue is not the ruin of all the comforts of good men in this world.
(5.) That they shall have a holy security and serenity of mind, arising from their hope and confidence in God, even in the worst of times. When dangers are most threatening they shall be easy, believing themselves safe; and they shall not be afraid of destruction, no, not when they see it coming (Job 5:21), nor of the beasts of the field when they set upon them, nor of men as cruel as beasts; nay, at destruction and famine thou shalt laugh (Job 5:22), not so as to despise any of God's chastenings or make a jest of his judgments, but so as to triumph in God, in his power and goodness, and therein to triumph over the world and all its grievances, to be not only easy, but cheerful and joyful, in tribulation. Blessed Paul laughed at destruction when he said, O death! where is thy sting? when, in the name of all the saints, he defied all the calamities of this present time to separate us from the love of God, concluding that in all these things we are more than conquerors, Ro 8:35-39, etc. See Isa 37:22.
(6.) That, being at peace with God, there shall be a covenant of friendship between them and the whole creation, Job 5:23. "When thou walkest over thy grounds thou shalt not need to fear stumbling, for thou shalt be at league with the stones of the field, not to dash thy foot against any of them, nor shalt thou be in danger from the beasts of the field, for they shall all be at peace with thee;" compare Ho 2:18, I will make a covenant for them with the beasts of the field. This implies that while man is at enmity with his Maker the inferior creatures are at war with him; but tranquillus Deus tranquillat omnia—a reconciled God reconciles all things. Our covenant with God is a covenant with all the creatures that they shall do us no hurt but be ready to serve us and do us good.
(7.) That their houses and families shall be comfortable to them, Job 5:24. Peace and piety in the family will make it so. "Thou shalt know and be assured that thy tabernacle is and shall be in peace; thou mayest be confident both of its present and its future prosperity." That peace is thy tabernacle (so the word is); peace is the house in which those dwell who dwell in God, and are at home in him. "Thou shalt visit" (that is, enquire into the affairs of) "thy habitation, and take a review of them, and shalt not sin." [1.] God will provide a settlement for his people, mean perhaps and movable, a cottage, a tabernacle, but a fixed and quiet habitation. "Thou shalt not sin," or wander; that is, as some understand it, "thou shalt not be a fugitive and a vagabond" (Cain's curse), "but shalt dwell in the land, and verily, not uncertainly as vagrants, shalt thou be fed." [2.] Their families shall be taken under the special protection of the divine Providence, and shall prosper as far as is for their good. [3.] They shall be assured of peace, and of the continuance and entail of it. "Thou shalt know, to thy unspeakable satisfaction, that peace is sure to thee and thine, having the word of God for it." Providence may change, but the promise cannot. [4.] They shall have wisdom to govern their families aright, to order their affairs with discretion, and to look well to the ways of their household, which is here called visiting their habitation. Masters of families must not be strangers at home, but must have a watchful eye over what they have and what their servants do. [5.] They shall have grace to manage the concerns of their families after a godly sort, and not to sin in the management of them. They shall call their servants to account without passion, pride, covetousness, worldliness, or the like; they shall look into their affairs without discontent at what is or distrust of what shall be. Family piety crowns family peace and prosperity. The greatest blessing, both in our employments and in our enjoyments, is to be kept from sin in them. When we are abroad it is comfortable to hear that our tabernacle is in peace; and when we return home it is comfortable to visit our habitation with satisfaction in our success, that we have not failed in our business, and with a good conscience, that we have not offended God.
(8.) That their posterity shall be numerous and prosperous. Job had lost all his children; "but," says Eliphaz, "if thou return to God, he will again build up thy family, and thy seed shall be many and as great as ever, and thy offspring increasing and flourishing as the grass of the earth (Job 5:25), and thou shalt know it." God has blessings in store for the seed of the faithful, which they shall have if they do not stand in their own light and forfeit them by their folly. It is a comfort to parents to see the prosperity, especially the spiritual prosperity, of their children; if they are truly good, they are truly great, how small a figure soever they may make in the world.
(9.) That their death shall be seasonable, and they shall finish their course, at length, with joy and honour, Job 5:26. It is a great mercy, [1.] To live to a full age, and not to have the number of our months cut off in the midst. If the providence of God do not give us long life, yet, if the grace of God give us to be satisfied with the time allotted us, we may be said to come to a full age. That man lives long enough that has done his work and is fit for another world. [2.] To be willing to die, to come cheerfully to the grave, and not to be forced thither, as he whose soul was required of him. [3.] To die seasonably, as the corn is cut and housed when it is fully ripe; not till then, but then not suffered to stand a day longer, lest it shed. Our times are in God's hand; it is well they are so, for he will take care that those who are his shall die in the best time: however their death may seem to us untimely, it will be found not unseasonable.
3. In the Job 5:27 he recommends these promises to Job, (1.) As faithful sayings, which he might be confident of the truth of: "Lo, this we have searched, and so it is. We have indeed received these things by tradition from our fathers, but we have not taken them upon trust; we have carefully searched them, have compared spiritual things with spiritual, have diligently studied them, and been confirmed in our belief of them from our own observation and experience; and we are all of a mind that so it is." Truth is a treasure that is well worth digging for, diving for; and then we shall know both how to value it ourselves and how to communicate it to others when we have taken pains in searching for it. (2.) As well worthy of all acceptation, which he might improve to his great advantage: Hear it, and know thou it for thy good. It is not enough to hear and know the truth, but we must improve it, and be made wiser and better by it, receive the impressions of it, and submit to the commanding power of it. Know it for thyself (so the word is), with application to thyself, and thy own case; not only "This is true," but "this is true concerning me." That which we thus hear and know for ourselves we hear and know for our good, as we are nourished by the meat which we digest. That is indeed a good sermon to us which does us good.
以利法在前一章为坐实对约伯的指控，曾援引他从天上异象中所领受的一句话。在本章中，他转而诉诸世上作见证的人——诉诸历世历代的圣徒，就是神真理的忠实见证人（伯5:1）。他们将证明：I. 罪人的罪正是他们的毁灭（伯5:2-5）。II. 然而苦难乃是人类共同的分（伯5:6、7）。III. 当我们身处苦难时，运用智慧与尽本分的途径就是仰望神，因为他既有能力又乐意帮助我们（伯5:8-16）。IV. 凡以正当态度忍受的苦难终必有好的结局；而约伯本人，若肯调整自己的心态为更好，便可以确信神为他存留了极大的怜悯（伯5:17-27）。因此他结束这番话时，气色比开始时稍好了一些。