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Eliphaz concluded his discourse with an air of assurance; very confident he was that what he had said was so plain and so pertinent that nothing could be objected in answer to it. But, though he that is first in his own cause seems just, yet his neighbour comes and searches him. Job is not convinced by all he had said, but still justifies himself in his complaints and condemns him for the weakness of his arguing. I. He shows that he had just cause to complain as he did of his troubles, and so it would appear to any impartial judge, Job 6:2-7. II. He continues his passionate wish that he might speedily be cut off by the stroke of death, and so be eased of all his miseries, Job 6:8-13. III. He reproves his friends for their uncharitable censures of him and their unkind treatment, Job 6:14-30. It must be owned that Job, in all this, spoke much that was reasonable, but with a mixture of passion and human infirmity. And in this contest, as indeed in most contests, there was fault on both sides.
1-30
Job's Reply to Eliphaz (1520 BC)
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約伯回答以利法（主前1520年）
¹ 約伯回答說：
² 惟願我的煩惱被稱量，我的災害放在天平裏！
³ 現在必比我海沙更重，所以我的言語急躁。
⁴ 因全能者的箭射入我身，其毒使我靈敗壞；神的驚嚇擺陣攻擊我。
⁵ 野驢有草豈能叫喚？牛有料豈能吼叫？
⁶ 物淡而無鹽豈可吃嗎？蛋白有甚麼滋味呢？
⁷ 我心不肯挨近的東西，彷佛是我可厭的食物。
以利法在演講開始時對約伯非常嚴厲，然而約伯似乎並沒有打斷他，而是耐心地聽他說完。要對一篇演講作出公正的判斷，必須聽完整篇，整體地領受。但當他講完之後，約伯作出回應，其中充滿了深切的感受。
I. 他描述自己的災禍，總的來說，比他所表達的或他們所領會的都要沉重得多（Job 6:2,3）。他無法完全描述它；他們不願完全領會，至少不願承認自己領會了；因此他情願向一位第三者上訴——這人有公平的法碼和公平的天平，能稱量他的憂愁和災禍，並以公正的手來作。他希望他們把他的憂愁和其中一切表現放在一個秤盤裏，把他的災禍和其中一切詳情放在另一個秤盤裏，（雖然他不會完全為自己的憂愁辯護）他們就會發現（如他所說，Job 23:2），*他的刑罰比他所歎息的還重；因為無論他的憂愁有多大，他的災禍卻比海沙更重：*它錯綜複雜，層層加重，每一項患難都沉重，合在一起多如海沙。「所以（他說）我的言語急躁；」也就是說，「所以你們必須原諒我言辭的破碎和苦澀。不要以為奇怪，如果我的話不如雄辯的演說家那樣精巧文雅，也不如嚴肅的哲學家那樣莊重而有條理：不，在這樣的景況中，我不能 pretend 兩者兼備；我的言語和我這個人一樣，全然被吞沒了。」如今，1. 他因此抱怨說，他的朋友們在他徹底了解他的情況、知道最壞的景況之前，就急著要為他開屬靈的藥方，這是他的不幸。安逸的人很少能正確衡量受苦之人的苦難。每個人都對自己的重擔感受最深；很少人能體會別人的重擔。2. 他為自己咒詛生日時所用的激烈言辭辯護。雖然他自己不能完全稱義自己所說的一切，但他認為朋友們不應如此嚴厲地定罪，因為這情況實在非同尋常，在一個如今這樣多受憂患的人身上可以容忍的，在任何平常的憂愁中絕不被允許。3. 他期盼朋友們對他存慈善和憐憫的同情心，希望藉著描述自己災禍之大，使他們對他的態度好轉。對受苦的人來說，被人憐憫就是一種安慰。
II. 他抱怨心靈中的煩擾和恐懼是他災禍中最痛苦的部分（Job 6:4）。在這方面他是基督的預表——基督在受苦時，最痛苦的是他靈魂的受苦。我現在心裏憂愁（Joh 12:27）。我心裏甚是憂傷（Mt 26:38）。我的神，我的神，為甚麼離棄我？（Mt 27:46）。可憐的約伯在此痛切地抱怨，1. 他所感受到的——*全能者的箭射入我身。*使他陷入如此混亂的，不是他所遭受的患難本身——貧窮、恥辱和身體的痛苦；而是想到他所愛所事奉的神竟將這一切降在他身上，使他落在這些不悅的記號之下——這才真正刺透他的心，使他如此激動。請注意，心靈的煩擾是最痛苦的煩擾。心靈憂傷，誰能承當！無論神樂意將身體或財產方面的甚麼患難重擔加在我們身上，只要他繼續讓我們使用理性、保持良心的平安，我們都大可順服；但若二者之一被攪擾，我們的景況就實在悲慘，十分堪憐。防止神那如火的煩惾之箭的方法，是用信心的盾牌去擋滅撒但那如火的試探之箭。請注意，他稱之為全能者的箭；因為神能以他的箭射中人的靈魂，這正是他權能超越世人的明證。造靈魂的那一位，能使他的刀劍臨到它。這些箭的毒素或炎熱據說喝盡了他的靈，因為它擾亂了他的理性，動搖了他的決心，耗盡了他的精力，威脅到他的性命；因此他的激烈言辭雖然不能被稱義，卻可以得著寬恕。2. 他所恐懼的。他看見自己被神的驚嚇所攻擊，如同被擺陣的軍隊所包圍。神以他的驚嚇與他爭戰。當他退到自己的內心深處時，得不到安慰；當他仰望天上的時候，也得不到安慰。那慣常以神的安慰得鼓勵的人，不僅缺少了這些安慰，更被神的驚嚇所震懾。
III. 他責備朋友們對他抱怨的嚴厲非難和他們對他情況的不當處理。1. 他們的責備是無理的。他確實在受苦時抱怨了，但他並不像那些性情焦躁不安的人在興旺時那樣慣常抱怨：他在有草的時候並不叫喚，在有料的時候也不吼叫（Job 6:5）。但如今他既被剝奪了一切安慰，若他還不如牛或野驢有感覺，不為自己的憂愁找到一些出口，那他就成了木頭石頭了。他被迫吃無味的食物，而且窮到連一粒鹽也沒有來調味，也沒有甚麼能給蛋白——如今他桌上最好的菜餚——增添一點滋味（Job 6:6）。連他從前不屑一顧的食物，如今他也甘之如飴，這成了他的可厭的食物（Job 6:7）。請注意，不要讓自己或兒女在飲食上過於挑剔，這是智慧；因為我們不知道自己或他們可能淪落至何種地步，也不知道我們如今所鄙視的，可能因著需要而變得可接受。2. 他們的安慰是淡而無味的；有人如此理解Job 6:6,7。他抱怨說，如今沒有甚麼適合他的東西能給他舒解，沒有甚麼能振奮和鼓舞他心靈的；他們所提供的一切，本身如同蛋白一樣無味，用在他身上，又如同最令人作嘔的食物一樣可憎。我很遺憾他這樣論到以利法所精彩論述的話（Job 5:8-13等）。但易怒的人太容易這樣虧待他們的安慰者了。
⁸ 惟願我得著所求的，願神賜我所切望的！
⁹ 就是願神把我壓碎，伸手將我剪除！
¹⁰ 我就仍因有安慰，在痛苦中仍可歡喜；因我不違棄那聖者的言語。
¹¹ 我有甚麼氣力使我等候？我有甚麼結局使我忍耐？
¹² 我的氣力豈是石頭的氣力？我的肉身豈是銅的呢？
¹³ 在我豈不是毫無幫助嗎？智慧豈不是從我心中被趕出嗎？
不受控制的激情，在遇到責備和攔阻時往往變得更加猛烈。翻騰的海在撞擊礁石時最為激盪。約伯一直渴慕死亡，視之為他苦難的美滿終結（Job 3:1-26）。為此以利法曾嚴肅地責備他，但他非但不收回先前所說的話，反而在此以更大的激烈程度重複；這話幾乎是他所有演講中最不當的，被記錄下來是為了我們的警戒，不是為了我們的效法。
I. 他仍然極其熱切地渴慕死亡，似乎不可能在這世上再見好日子，或藉著恩典和敬虔的操練，使這些苦難的日子也成為好日子。他看不見苦難的盡頭，除了死亡，又沒有耐心等候所定的時候。他有一個請求；有一件事他切望（Job 6:8）；那是甚麼？人以為應該是：「願神拯救我，恢復我的興旺」；不，是願神把我壓碎（Job 6:9）。「他既曾放手使我貧窮，又使我患病，求他再放手一次，結束我的性命。求他賜下那致命的一擊；這對我來說就是Coup de grâce——恩典的一擊，」正如法國人稱呼那終結被處輪刑之人的最後一擊。曾有一度全能者的毀滅是約伯所畏惧的（Job 31:23），如今他卻渴慕肉體的毀滅，但盼望靈魂在主耶穌的日子可以得救。請注意，雖然約伯極其渴慕死亡，又因死亡的遲延而大發雷霆，他卻沒有企圖自殺，沒有要了斷自己的性命，只是求*願神把他剪除。*塞內加的道德觀——將自我了斷作為無法忍受之苦的正當救濟——在那時尚不為人所知，也不會被任何對神的律法和自然律稍有敬畏的人所接受。無論靈魂被囚禁在身體中是多麼不安，它絕不可越獄，而必須等候正當的釋放。
II. 他將這願望化為禱告，求神應允他這請求，願神為他成就這事。他如此熱切地渴慕加速自己的死亡，這是他的罪；將這渴望獻給神並不能使之更好；不，在他願望中看來不好的，在他的禱告中看來更糟，因為我們向神所求的，只應是我們能憑信心求的，而我們憑信心所求的，只應是合乎神旨意的。激烈的禱告是最糟糕的激烈言辭，因為我們應當舉起聖潔的手，隨處禱告，無忿怒。
III. 他指望在死亡的打擊中得到有效的舒解和一切冤屈的補救（Job 6:10）：「*我就仍因有安慰，*這是我如今所沒有，也不指望在死前能有的。」請看，1. 人生何等虛空；它是如此不確定的一個好東西，常常成為人最大的重擔，沒有甚麼比擺脫它更令人嚮往。願恩典使我們在神呼召時甘心捨棄它；因為可能連肉體也會使我們在他呼召之前就渴慕離去。2. 義人在死時的盼望。約伯若沒有無虧的良心，就不能如此確定地說到死後另一邊的安慰——這安慰使財主和拉撒路的地位翻轉過來。如今他在這裏得安慰，你倒受痛苦。
IV. 他向死亡挑戰，要它盡其所能。若不能不經過劇痛和強烈痙攣等可怕的序曲而死去，若必須先被拷問才能被處決，然而在終將死去的指望中，他不把臨死的痛苦放在眼裏：「*在痛苦中仍可歡喜，*我要敞開胸懷迎接死亡的箭，毫不退縮。*願他不留情；*我不要減輕那將結束我一切痛苦的痛苦。與其不死，不如讓我死時能感覺到自己在死。」這些是激烈的話，不說也罷。我們當在憂愁中使自己柔軟，好領受它有益的印象，因面容的憂愁能使心變得柔軟，進而變得更好；但若我們剛硬自己，就是惹動神繼續他的爭辯；因他審判時必勝過。向全能者挑釁，說願他不留情，是極大的放肆；因為我們豈比他更強嗎？（1Co 10:22）。我們大大仰賴那寬容的憐憫；我們厭倦了它，處境就實在糟糕了。我們寧可和大衛一同說：求你寬容我片刻。
V. 他將自己的安慰建立在良心的見證之上——良心見證他向來忠信於宗教的信仰，並在某种程度上對他那世代神的榮耀有所貢獻和服事：*我不違棄那聖者的言語。*請注意，1. 約伯受託保管那聖者的言語。在那個時代，神的百姓蒙受了神聖的啟示。2. 這是他的安慰——他沒有將這些話隱藏，沒有徒然領受神的恩典。（1.）他沒有把這些話向自己隱藏，而是讓它們充分運行在他身上，在一切事上引導和管理他。他沒有壓制自己的信念，*將真理囚在不義之中，*也沒有做任何妨礙這屬靈食物消化、妨礙這屬靈藥物運行的事。願我們永不向自己隱藏神的話，而總是在話語的光中領受。（2.）他沒有把這些話據為己有，而是在一切場合樂意與人分享他的知識，為他人的益處而傳遞，從不以神的道為自己的準則為恥為懼，也不怠於使別人認識這道。請注意，那些——也只有那些——活著時為善、行善的人，才能指望死時得著安慰。
VI. 他以自己如今所處的悲慘景況來為這極端的死願辯護（Job 6:11,12）。以利法在演講結束時讓他抱著希望，以為他終將看見苦難的美滿結局；但可憐的約伯卻把這些安慰推開，拒絕受安慰，自暴自棄，非常巧妙地、卻又很頑固地反駁所給他的鼓勵。愁苦的人會奇怪地與自己爭辯。約伯在此回答以利法用以討好他的美好前景，暗示：1. 他沒有理由期望任何這樣的事：「*我有甚麼氣力使我等候？*你們看見我何等衰弱卑微，我何等無力與我的疾病抗爭，那我還有甚麼理由希望我能活過它們、看見更好的日子呢？*我的氣力豈是石頭的氣力？*我的筋肉是銅的，我的筋腱是鋼的嗎？不，不是的，所以我不能永遠在這樣的痛苦和患難中堅持下去，必定要在重擔之下倒下。我若有力量與疾病抗爭，我還可以盼望看透它；但唉！我沒有。我力量之日日衰殘，必定使我年日縮短」（詩篇一〇二篇23節）。請注意，權衡各樣因素，我們沒有理由指望在這世上長久存活。*我們的氣力是甚麼？*它是倚靠性的力量。我們的力量不過是神所賜的；因為我們靠他而活、而動。它是衰敗中的力量；我們每日在消耗儲存，漸漸地它將耗盡。它與我們可能遭遇的爭戰不相稱；兩三天的病就使我們軟弱如水，我們的力量還能靠得住嗎？與其指望長壽，我們更有理由驚奇自己竟然活到如今，並感到自己正在飛快逝去。2. 他沒有理由渴望任何這樣的事：「*我有甚麼結局，使我忍耐延長壽命？*我在生命中能指望甚麼安慰，能與我在死中所指望的安慰相比呢？」請注意，那些藉著恩典預備好進入另一個世界的人，在這世上找不到多少吸引他們留戀、使他們戀慕的東西。我們若可以更多地事奉神，並使自己更適合、更成熟地進入天堂，這是一個可以為之祈求延長壽命的目的，以附屬於我們的首要目的；但除此之外，我們在渴望留戀此地時，能為自己提出甚麼理由呢？生命越長，其重擔越沉重（Ec 12:1），生命越長，其樂趣越減少（2Sa 19:34,35）。我們已經看見了這世界最好的一面，卻不能確定我們已經看見了它最壞的一面。
VII. 他消除別人以為他神志不清的嫌疑（Job 6:13）：在我豈不是毫無幫助嗎？也就是說，「我豈不是還有理性的使用能力，靠著它，感謝神，我還能自助，即使你們不幫助我？你們以為智慧已經從我心中被完全趕出去了，我已經發狂了嗎？不，我並沒有瘋，最尊貴的以利法，我乃是說真實清醒的話。」請注意，那些心中有恩典的人——有恩典的明證並在操練中的人——心中有智慧，這智慧要在最壞的時候成為他們的幫助。他們裏頭有充足的光。
¹⁴ 那將要滅亡的人，他的朋友當以慈愛待他；即便他敬畏全能者的心被棄掉了。
¹⁵ 我的弟兄詭詐像溪水，又像溪水流逝的河道。
¹⁶ 這河因結冰發黑，有雪藏在其中；
¹⁷ 天氣一暖就隨流失去，炎熱時便從原處枯乾。
¹⁸ 商隊偏離大道，順荒野而行，來到荒涼之地而滅亡。
¹⁹ 提瑪的結伴客旅等候那些水道，示巴的商旅指望得到供應。
²⁰ 他們因所盼望的而慚愧，來到那裏便蒙羞。
²¹ 現在你們就是這樣，既看見我的災禍就懼怕。
以利法在論斷約伯時非常嚴厲；他的同伴們雖然此時說得不多，卻已表示贊同。他們的不友善，可憐的約伯在此抱怨，視之為加重他災禍的因素，也是他渴慕死亡的進一步藉口；因為當那些本該作他安慰者的人竟成了折磨他的人，他還能在這世上期望甚麼滿足呢？
I. 他指出自己有理由期待他們的恩慈。他的期待建立在人道的基本原則上（Job 6:14）：「*那將要滅亡的人，*就是在患難中消融耗盡的人，*他的朋友當以慈愛待他；*而不施這慈愛的人，就是棄掉了對全能者的敬畏。」請注意，1. 憐憫是受苦之人所當得的債。安逸的人對痛苦憂愁之人所能做的最起碼的事，就是憐憫他們——以真誠的關切來對待他們，與他們表同情——關心他們的境況，探問他們的苦情，聆聽他們的訴苦，與他們同流眼淚——安慰他們，並盡一切所能來幫助和救濟他們：這是同一個身體上的肢體當盡的本分，肢體應當為同為肢體者的患難而有所感，因為不知何時同樣的遭遇可能成為自己的。2. 不人道就是不敬虔和不虔誠。那對朋友收回憐憫的，就是棄掉了對全能者的敬畏。迦勒底譯本如此說。神的愛怎能住在他裏面呢？（1Jo 3:17）。那些自己不覺得神杖之痛的人，對那些正感受其灼痛的人毫無憐憫，他們必定不敬畏神。見雅各書一章27節。3. 患難是友誼的試金石。人落在患難中時，就會看見誰才是真正的朋友，誰不過是虛情假意；因為弟兄為患難而生（Pr 17:17,18:24）。
II. 他指出自己從他們那裏的期待如何悲慘地落空了（Job 6:15）：「我的弟兄，本該幫助我的，卻詭詐像溪水。」他們帶著許多禮節，約好了來為他悲傷、安慰他（Job 2:11）；人們期待從這樣有智慧、有學問、有見識的人，又是約伯的摯友身上，得著一些非凡的幫助。無人不以為他們的話題必是要以約伯從前的敬虔、神對他的恩寵之保證、以及美好結局的盼望來安慰他；但與此相反，他們竟野蠻地以責備和論斷攻擊他，定他為假冒為善的人，在他的災禍上凌辱他，把醋而不是油倒在他的傷口上，這樣就詭詐地待了他。請注意，不僅違背對朋友的承諾是欺詐和虛偽，使朋友對我們的正當期待落空——尤其是我們自己所激起的期待——也是。請注意，再者，停止倚靠人是智慧。我們對受造物的期待不能太少，對創造主的期待不能太多。連弟兄也詭詐待人（Jer 9:4,5；彌迦書七章5節），這不是新鮮的事；因此讓我們把信心建立在萬古磐石上，不是在壓傷的蘆葦上——在生命之源上，不是在破裂的池子上。神要遠超我們的盼望，正如人遠不及我們的盼望一樣。約伯所遭遇的這失望，他在此以夏天溪水的乾涸來說明。
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這比喻非常優美（Job 6:15-20）。（1.）他們的 pretensions 被恰當地比作溪水因著冰和雪的融化、匯成山洪時所表現的盛大景象，使溪水變得混濁（Job 6:16）。（2.）他對他們的期待——他們如此隆重地來安慰他所激起的期待——他比作困乏乾渴的旅客在夏天對找到水的期待，因為他們在冬天曾在那裏看見過豐沛的水（Job 6:19）。提瑪和示巴的結伴客旅，就是那些國家的商隊，他們的路途經過亞拉伯的沙漠，他們觀望並等候從那些溪水得著供應。「就在這附近，」一個說；「再往前一點，」另一個說，「我上次經過這裏時，水很多；我們必定有水可以舒解。」我們曾在哪裏得過舒解或安慰，就容易在那裏再次期待它；然而並不一定如此；因為，（3.）他期待的落空被比作可憐的旅客在期望洪水之處卻發現沙堆時所遭受的困惑。在冬天，當他們不口渴時，水很多。人人都會稱讚欽佩那些豐足興旺的人。但在炎熱的夏天，當他們需要水時，水卻斷絕了；它枯竭了（Job 6:17）；它被引開了（Job 6:18）。當那些富有高位的人沉淪貧困、需要安慰時，那些從前聚集在他們周圍的人就遠遠避開，那些從前稱讚他們的人就踴躍地貶抑他們。因此那些從受造物身上寄予厚望的人，將在需要幫助時發現它使他們失望；而那些以神為倚靠的人，卻在需要的時候得著幫助（Heb 4:16）。那些以黃金為指望的人，遲早要因它而羞愧，也因對它的信賴而羞愧（Eze 7:19）；他們的信心越大，他們的羞愧也越深：他們因所盼望的而慚愧（Job 6:20）。我們因虛妄的盼望為自己預備了羞愧：蘆葦在我們身下折斷，因為我們倚靠它。我們若在沙土上建造房屋，必定要蒙羞，因為它在風暴中倒塌，而我們只能怪自己愚昧，竟期望它能存立。我們若不是欺騙了自己，就不會被欺騙。
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這應用非常貼切（Job 6:21）：*現在你們就是這樣。*他們似乎有些分量，但在交談中對他毫無加增。暗指Ga 2:6。他們的探訪沒有使他更有智慧，也沒有使他更好。請注意，無論我們在受造物身上寄予多少滿足或信心，無論他們看來多麼偉大、對我們何等寶貴，總有一天我們會對他們說：*現在你們就是虛無。*約伯在興旺時，朋友們對他是有些意義的，他以他們和他們的團契為樂；但「*現在你們就是虛無，*如今我除了在神裏面，找不到安慰了。」我們若一直保持如今在病床上、在臨終時、或在良心的困擾中才有的那種對受造物之虛空和不足以使我們快樂的確信，那該多好：「*現在你們就是虛無。*你們不是你們從前的樣子，不是你們應當成的樣子，不是你們所假裝的樣子，不是我以為你們會成為的樣子；*因為你們看見我的災禍就懼怕。*你們看見我高升時就奉承我；但如今你們看見我卑微，就對我敬而遠之，害怕表示善意，唯恐我因此放膽向你們乞討甚麼，或向你們借貸」（比較Job 6:22）；「你們害怕，若承認我，就被迫要供養我。」也許他們害怕染上他的疾病，或聞到它的惡臭。無論是出於驕傲還是嬌嫩，無論是出於對錢袋的愛惜還是對身體的愛惜，都不可對那些在困境中的人敬而遠之、不敢靠近。他們的遭遇可能很快就成為我們自己的。
²² 我豈說，給我甚麼？或說，拿你們的財物賄賂我？
²³ 或說，救我脫離仇敵的手？或說，救我贖我離開強暴人的手？
²⁴ 請你們教導我，我就閉口不言；請指示我，我在何事上有錯。
²⁵ 正直的言語力量何等大！但你們責備，是責備甚麼呢？
²⁶ 你們竟想責備言語，論斷絕望人所說的話，如同風嗎？
²⁷ 你們甚至為孤兒拈鬮，以朋友當貨物。
²⁸ 現在請你們看看我，我決不當面說謊。
²⁹ 請你們回轉，不要不義；請再回轉，我的公義還在其中。
³⁰ 我的舌上豈有不義嗎？我的口豈不能辨別奸惡嗎？
可憐的約伯繼續在此責備朋友們的不友善和他們對他的苛待。他在此就幾件事向他們本人提出上訴，這些事既能稱義他，也能定他們的罪。只要他們不存偏見地思想，又照所想的說出來，就不能不承認——
I. 他雖然貧乏，卻不苛求，也不成為朋友的負擔。那些因自己的患難而乞討度日的人，通常比沉默的窮人更少被人憐憫。約伯樂意見到朋友，但他沒有說給我甚麼（Job 6:22），也沒有說救贖我（Job 6:23）。他不想叫他們破費，沒有催迫朋友們，1. 為他募捐，使他在世上重新立足。雖然他可以辯稱他的損失是從神的手而來，不是因自己的過失或愚昧；他已徹底傾家蕩產；他從前生活優裕，當他有能力的時候，他樂善好施，隨時幫助困苦的人；他的朋友們富有，有能力幫助他——他卻沒有說*拿你們的財物給我。請注意，一個好人自己落在患難中時，害怕成為朋友的累贅。或，2. 為他號召鄉里，幫助他從示巴人和迦勒底人手中奪回牲畜，或向他們報復：「我豈曾請你們來救我脫離強暴人的手？*不，我從未期望你們在我的事上冒任何危險，或付任何費用。我寧可安坐在患難之下自足，盡力而為，也不願向朋友索求。」保羅親手做工，免得成為任何人的負擔。約伯不求他們的幫助，並不免除他們在他需要時、且在他們能力所及之時提供幫助的責任；但當他所求的不過是一個好臉色、一句好話，卻得不著時，就更顯出他們的不友善了。我們從人那裏，即使在期望不多時，往往得到的更少；但從神那裏，即使在期望很大時，往往得到的更多（弗三書20節）。
II. 他雖然與他們意見不同，卻不是固執的，而是樂意順服說服，只要真理一顯明出來，他便立刻降服（Job 6:24,25）：「如果你們不論斷人、不作不慈善的暗示，而給我清楚的教導和堅實的論據——這些教導和論據本身就帶著證據——我就樂意承認自己的錯誤，承認自己有過失：*請你們教導我，我就閉口不言；*因為我常常帶著喜樂和驚奇發現，*正直的言語力量何等大。*但你們所用的方法永遠不能使人歸正：*你們責備是責備甚麼呢？*你們的前提是錯的，你們的猜疑是無根據的，你們的處理是軟弱的，你們的應用是急躁而不慈善的。」請注意，1. 公平的推理有著統御的力量，人不被它征服才奇怪；但謾罵和污穢的言語是無力而愚昧的，人因之被激怒和剛硬，毫不為奇。2. 每一個誠實人無可置疑的標記是：他真心渴望自己的錯誤被糾正，渴望被指明在哪裏失腳；並且承認，當正直的言語在他看來確實如此時——即使與他先前的見解相反——它們既有力量，也是可悅納的。
III. 他雖然確實有過失，但他們也不該如此苛待他（Job 6:26,27）：「你們竟想——或精心策畫」（原文如此），「責備言語——我在這絕望景況中所說的一些激烈言辭，彷彿它們是正在掌權的不敬和無神論的確切標記？一點點的寬容和慈善就足以為它們辯解，並加以更好的解釋。難道人的屬靈狀況可以憑著一些驚人的患難從他口中逼出的魯莽急躁的話來判斷嗎？在這種情況下吹毛求疵，是公平的嗎？是友善的嗎？是公正的嗎？你們自己願意被這樣對待嗎？」有兩件事加重了他們對他不友善的苛待：——1. 他們利用了他的軟弱和無助的處境：*你們甚至為孤兒拈鬮，*這是一句諺語式的說法，表示最野蠻、最不人道的事。「孤兒無法保護自己不受侮辱，這使得那些心靈卑鄙的人膽敢侮辱他們、踐踏他們；你們正是這樣待我。」約伯失去了兒女，覺得自己如同無父的孩子那樣容易受傷（詩篇一二七篇5節），有理由對那些因此在他身上誇勝的人感到憤慨。讓那些壓倒和欺凌——無論因著甚麼緣故——可被視為孤兒的人知道，他們不僅丟棄了人的憐憫，更是與神的憐憫為敵；因為神是，也將是，無父者的父，無助者的幫助者。2. 他們以友善為藉口：「*你們以朋友當貨物；*你們不僅對身為朋友的我不友善，更在友誼的幌子下網羅我。」當他們來探望他、與他同坐時，他以為可以向他們坦率地傾吐心事，而且他向他們抱怨得越苦，他們就越會努力安慰他。這使他比否則更大膽地表達。大衛雖然在惡人面前壓抑自己的情緒，但若身邊只有朋友，很可能會發洩出來（詩篇三十九篇1節）。但這種因他們表現出關心而使他放膽的言論自由，卻使他暴露在他們的非難之下，所以他們可說是為他挖了坑。因此，當我們心裏火熱時，凡是做得不妥的，我們容易誤以為是故意做的。
IV. 他雖然說了一些激烈的話，但大體上他是對的，他的患難雖然非常不尋常，卻不能證明他是假冒為善的人或是惡人。他的義，他緊握不放，絕不鬆手。為證明這一點，他在此上訴於，1. 他們在他身上所看見的（Job 6:28）：「*請你們看看我；*你們在我身上看見甚麼，表明我是瘋子或惡人呢？不，看看我的臉，你們可以從中看出忍耐和順服之靈的痕跡，儘管如此。讓我面容的表情為我作見證：我雖然咒詛了我的生日，卻沒有咒詛我的神。」或更確切地說：「看看我的潰瘍和毒瘡，藉著它們，你們就會看出我不是說謊」——也就是說，「我不是無故抱怨。讓你們自己的眼睛說服你們，我的景況確實悲慘，我沒有把它說得比實際更糟而與神爭論。」2. 他們從他所聽見的（Job 6:30）：「你們聽見我所說的話：*我的舌上豈有不義嗎？*你們所指控我的那種不義？我是否褻瀆了神或離棄了他？我如今所辯論的話豈不正確嗎？你們從我所說的話中，難道看不出我能辨別奸惡嗎？我能揭穿你們的謬誤和錯誤，即使我自己錯了，我也能覺察。無論你們怎樣看我，我知道我所說的是甚麼。」3. 他們自己的反覆思考和清醒的判斷（Job 6:29）：「請你們回轉，不要存偏見和成見地把事情重新考慮一遍，不要讓結果成為不義，不要成為不公正的判決；你們就會發現我的公義還在其中」——也就是說，「這事我是對的；雖然我不能像我所應當的那樣控制脾氣，我卻守住了我的正直，我沒有說過、做過、或忍受過任何能證明我不是誠實人的事。」一個公正的案件所求的，不過是一次公正的審訊，必要時一次重審。
英文原文
Job's Reply to Eliphaz (1520 BC)
¹ But Job answered and said,
² Oh that my grief were thoroughly weighed, and my calamity laid in the balances together!
³ For now it would be heavier than the sand of the sea: therefore my words are swallowed up.
⁴ For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me.
⁵ Doth the wild ass bray when he hath grass? or loweth the ox over his fodder?
⁶ Can that which is unsavoury be eaten without salt? or is there any taste in the white of an egg?
⁷ The things that my soul refused to touch are as my sorrowful meat.
Eliphaz, in the beginning of his discourse, had been very sharp upon Job, and yet it does not appear that Job gave him any interruption, but heard him patiently till he had said all he had to say. Those that would make an impartial judgment of a discourse must hear it out, and take it entire. But, when he had concluded, he makes his reply, in which he speaks very feelingly.
I. He represents his calamity, in general, as much heavier than either he had expressed it or they had apprehended it, Job 6:2,3. He could not fully describe it; they would not fully apprehend it, or at least would not own that they did; and therefore he would gladly appeal to a third person, who had just weights and just balances with which to weigh his grief and calamity, and would do it with an impartial hand. He wished that they would set his grief and all the expressions of it in one scale, his calamity and all the particulars of it in the other, and (though he would not altogether justify himself in his grief) they would find (as he says, Job 23:2) that his stroke was heavier than his groaning; for, whatever his grief was, his calamity was heavier than the sand of the sea: it was complicated, it was aggravated, every grievance weighty, and all together numerous as the sand. "Therefore (says he) my words are swallowed up;" that is, "Therefore you must excuse both the brokenness and the bitterness of my expressions. Do not think it strange if my speech be not so fine and polite as that of an eloquent orator, or so grave and regular as that of a morose philosopher: no, in these circumstances I can pretend neither to the one nor to the other; my words are, as I am, quite swallowed up." Now, 1. He hereby complains of it as his unhappiness that his friends undertook to administer spiritual physic to him before they thoroughly understood his case and knew the worst of it. It is seldom that those who are at ease themselves rightly weigh the afflictions of the afflicted. Every one feels most from his own burden; few feel from other people's. 2. He excuses the passionate expressions he had used when he cursed his day. Though he could not himself justify all he had said, yet he thought his friends should not thus violently condemn it, for really the case was extraordinary, and that might be connived at in such a man of sorrows as he now was which in any common grief would by no means be allowed. 3. He bespeaks the charitable and compassionate sympathy of his friends with him, and hopes, by representing the greatness of his calamity, to bring them to a better temper towards him. To those that are pained it is some ease to be pitied.
II. He complains of the trouble and terror of mind he was in as the sorest part of his calamity, Job 6:4. Herein he was a type of Christ, who, in his sufferings, complained most of the sufferings of his soul. Now is my soul troubled, Joh 12:27. My soul is exceedingly sorrowful, Mt 26:38. My God, my God, why hast thou forsaken me? Mt 27:46. Poor Job sadly complains here, 1. Of what he felt The arrows of the Almighty are within me. It was not so much the troubles themselves he was under that put him into this confusion, his poverty, disgrace, and bodily pain; but that which cut him to the heart and put him into this agitation, was to think that the God he loved and served had brought all this upon him and laid him under these marks of his displeasure. Note, Trouble of mind is the sorest trouble. A wounded spirit who can bear! Whatever burden of affliction, in body or estate, God is pleased to lay upon us, we may well afford to submit to it as long as he continues to the use of our reason and the peace of our consciences; but, if in either of these we be disturbed, our case is sad indeed and very pitiable. The way to prevent God's fiery darts of trouble is with the shield of faith to quench Satan's fiery darts of temptation. Observe, He calls them the arrows of the Almighty; for it is an instance of the power of God above that of any man that he can with his arrows reach the soul. He that made the soul can make his sword to approach to it. The poison or heat of these arrows is said to drink up his spirit, because it disturbed his reason, shook his resolution, exhausted his vigour, and threatened his life; and therefore his passionate expressions, though they could not be justified, might be excused. 2. Of what he feared. He saw himself charged by the terrors of God, as by an army set in battle-array, and surrounded by them. God, by his terrors, fought against him. As he had no comfort when he retired inward into his own bosom, so he had none when he looked upward towards Heaven. He that used to be encouraged with the consolations of God not only wanted those, but was amazed with the terrors of God.
III. He reflects upon his friends for their severe censures of his complaints and their unskilful management of his case. 1. Their reproofs were causeless. He complained, it is true, now that he was in this affliction, but he never used to complain, as those do who are of a fretful unquiet spirit, when he was in prosperity: he did not bray when he had grass, nor low over his fodder, Job 6:5. But, now that he was utterly deprived of all his comforts, he must be a stock or a stone, and not have the sense of an ox or a wild ass, if he did not give some vent to his grief. He was forced to eat unsavoury meats, and was so poor that he had not a grain of salt wherewith to season them, nor to give a little taste to the white of an egg, which was now the choicest dish he had at his table, Job 6:6. Even that food which once he would have scorned to touch he was now glad of, and it was his sorrowful meat, Job 6:7. Note, It is wisdom not to use ourselves or our children to be nice and dainty about meat and drink, because we know not how we or they may be reduced, nor how that which we now disdain may be made acceptable by necessity. 2. Their comforts were sapless and insipid; so some understand Job 6:6,7. He complains he had nothing now offered to him for his relief that was proper for him, no cordial, nothing to revive and cheer his spirits; what they had afforded was in itself as tasteless as the white of an egg, and, when applied to him, as loathsome and burdensome as the most sorrowful meat. I am sorry he should say thus of what Eliphaz had excellently well said, Job 5:8-13, etc. But peevish spirits are too apt thus to abuse their comforters.
⁸ Oh that I might have my request; and that God would grant me the thing that I long for!
⁹ Even that it would please God to destroy me; that he would let loose his hand, and cut me off!
¹⁰ Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One.
¹¹ What is my strength, that I should hope? and what is mine end, that I should prolong my life?
¹² Is my strength the strength of stones? or is my flesh of brass?
¹³ Is not my help in me? and is wisdom driven quite from me?
Ungoverned passion often grows more violent when it meets with some rebuke and check. The troubled sea rages most when it dashes against a rock. Job had been courting death, as that which would be the happy period of his miseries, Job 3:1-26. For this Eliphaz had gravely reproved him, but he, instead of unsaying what he had said, says it here again with more vehemence than before; and it is as ill said as almost any thing we meet with in all his discourses, and is recorded for our admonition, not our imitation.
I. He is still most passionately desirous to die, as if it were not possible that he should ever see good days again in this world, or that, by the exercise of grace and devotion, he might make even these days of affliction good days. He could see no end of his trouble but death, and had not patience to wait the time appointed for that. He has a request to make; there is a thing he longs for (Job 6:8); and what is that? One would think it should be, "That it would please God to deliver me, and restore me to my prosperity again;" no, That it would please God to destroy me, Job 6:9. "As once he let loose his hand to make me poor, and then to make me sick, let him loose it once more to put an end to my life. Let him give the fatal stroke; it shall be to me the coup de grace—the stroke of favour," as, in France, they call the last blow which dispatches those that are broken on the wheel. There was a time when destruction from the Almighty was a terror to Job (Job 31:23), yet now he courts the destruction of the flesh, but in hopes that the spirit should be saved in the day of the Lord Jesus. Observe, Though Job was extremely desirous of death, and very angry at its delays, yet he did not offer to destroy himself, nor to take away his own life, only he begged that it would please God to destroy him. Seneca's morals, which recommend self-murder as the lawful redress of insupportable grievances, were not then known, nor will ever be entertained by any that have the least regard to the law of God and nature. How uneasy soever the soul's confinement in the body may be, it must by no means break prison, but wait for a fair discharge.
II. He puts this desire into a prayer, that God would grant him this request, that it would please God to do this for him. It was his sin so passionately to desire the hastening of his own death, and offering up that desire to God made it no better; nay, what looked ill in his wish looked worse in his prayer, for we ought not to ask any thing of God but what we can ask in faith, and we cannot ask any thing in faith but what is agreeable to the will of God. Passionate prayers are the worst of passionate expressions, for we should lift up pure hands without wrath.
III. He promises himself effectual relief, and the redress of all his grievances, by the stroke of death (Job 6:10): "Then should I yet have comfort, which now I have not, nor ever expect till then." See, 1. The vanity of human life; so uncertain a good is it that it often proves men's greatest burden and nothing is so desirable as to get clear of it. Let grace make us willing to part with it whenever God calls; for it may so happen that even sense may make us desirous to part with it before he calls. 2. The hope which the righteous have in their death. If Job had not had a good conscience, he could not have spoken with this assurance of comfort on the other side death, which turns the tables between the rich man and Lazarus. Now he is comforted, and thou art tormented.
IV. He challenges death to do its worst. If he could not die without the dreadful prefaces of bitter pains and agonies, and strong convulsions, if he must be racked before he be executed, yet, in prospect of dying at last, he would make nothing of dying pangs: "I would harden myself in sorrow, would open my breast to receive death's darts, and not shrink from them. Let him not spare; I desire no mitigation of that pain which will put a happy period to all my pains. Rather than not die, let me die so as to feel myself die." These are passionate words, which might better have been spared. We should soften ourselves in sorrow, that we may receive the good impressions of it, and by the sadness of the countenance our hearts, being made tender, may be made better; but, if we harden ourselves, we provoke God to proceed in his controversy; for when he judgeth he will overcome. It is great presumption to dare the Almighty, and to say, Let him not spare; for are we stronger than he? 1Co 10:22. We are much indebted to sparing mercy; it is bad indeed with us when we are weary of that. Let us rather say with David, O spare me a little.
V. He grounds his comfort upon the testimony of his conscience for him that he had been faithful and firm to his profession of religion, and in some degree useful and serviceable to the glory of God in his generation: I have not concealed the words of the Holy One. Observe, 1. Job had the words of the Holy One committed to him. The people of God were at that time blessed with divine revelation. 2. It was his comfort that he had not concealed them, had not received the grace of God therein in vain. (1.) He had not kept them from himself, but had given them full scope to operate upon him, and in every thing to guide and govern him. He had not stifled his convictions, imprisoned the truth in unrighteousness, nor done any thing to hinder the digestion of this spiritual food and the operation of this spiritual physic. Let us never conceal God's word from ourselves, but always receive it in the light of it. (2.) He had not kept them to himself, but had been ready, on all occasions, to communicate his knowledge for the good of others, was never ashamed nor afraid to own the word of God to be his rule, nor remiss in his endeavours to bring others into an acquaintance with it. Note Those, and those only, may promise themselves comfort in death who are good, and do good, while they live.
VI. He justifies himself, in this extreme desire of death, from the deplorable condition he was now in, Job 6:11,12. Eliphaz, in the close of his discourse, had put him in hopes that he should yet see a good issue of his troubles; but poor Job puts these cordials away from him, refuses to be comforted, abandons himself to despair, and very ingeniously, yet perversely, argues against the encouragements that were given him. Disconsolate spirits will reason strangely against themselves. In answer to the pleasing prospects Eliphaz had flattered him with, he here intimates, 1. That he had no reason to expect any such thing: "What is my strength, that I should hope? You see how I am weakened and brought low, how unable I am to grapple with my distempers, and therefore what reason have I to hope that I should out-live them, and see better days? Is my strength the strength of stones? Are my muscles brass and my sinews steel? No, they are not, and therefore I cannot hold out always in this pain and misery, but must needs sink under the load. Had I strength to grapple with my distemper, I might hope to look through it; but, alas! I have not. The weakening of my strength in the way will certainly be the shortening of my days," Ps 102:23. Note, All things considered, we have no reason to reckon upon the long continuance of life in this world. What is our strength? It is depending strength. We have no more strength than God gives us; for in him we live and move. It is decaying strength; we are daily spending the stock, and by degrees it will be exhausted. It is disproportionable to the encounters we may meet with; what is our strength to be depended upon, when two or three days' sickness will make us weak as water? Instead of expecting a long life, we have reason to wonder that we have lived hitherto and to feel that we are hastening off apace. 2. That he had no reason to desire any such thing: "What is my end, that I should desire to prolong my life? What comfort can I promise myself in life, comparable to the comfort I promise myself in death?" Note, Those who, through grace, are ready for another world, cannot see much to invite their stay in this world, or to make them fond of it. That, if it be God's will, we may do him more service and may get to be fitter and riper for heaven, is an end for which we may wish the prolonging of life, in subservience to our chief end; but, otherwise, what can we propose to ourselves in desiring to tarry here? The longer life is the more grievous will its burdens be (Ec 12:1), and the longer life is the less pleasant will be its delights, 2Sa 19:34,35. We have already seen the best of this world, but we are not sure that we have seen the worst of it.
VII. He obviates the suspicion of his being delirious (Job 6:13): Is not my help in me? that is, "Have I not the use of my reason, with which, I thank God, I can help myself, though you do not help me? Do you think wisdom is driven quite from me, and that I am gone distracted? No, I am not mad, most noble Eliphaz, but speak the words of truth and soberness." Note, Those who have grace in them, who have the evidence of it and have it in exercise, have wisdom in them, which will be their help in the worst of times. Sat lucis intus—They have light within.
¹⁴ To him that is afflicted pity should be showed from his friend; but he forsaketh the fear of the Almighty.
¹⁵ My brethren have dealt deceitfully as a brook, and as the stream of brooks they pass away;
¹⁶ Which are blackish by reason of the ice, and wherein the snow is hid:
¹⁷ What time they wax warm, they vanish: when it is hot, they are consumed out of their place.
¹⁸ The paths of their way are turned aside; they go to nothing, and perish.
¹⁹ The troops of Tema looked, the companies of Sheba waited for them.
²⁰ They were confounded because they had hoped; they came thither, and were ashamed.
²¹ For now ye are nothing; ye see my casting down, and are afraid.
Eliphaz had been very severe in his censures of Job; and his companions, though as yet they had said little, yet had intimated their concurrence with him. Their unkindness therein poor Job here complains of, as an aggravation of his calamity and a further excuse of his desire to die; for what satisfaction could he ever expect in this world when those that should have been his comforters thus proved his tormentors?
I. He shows what reason he had to expect kindness from them. His expectation was grounded upon the common principles of humanity (Job 6:14): "To him that is afflicted, and that is wasting and melting under his affliction, pity should be shown from his friend; and he that does not show that pity forsakes the fear of the Almighty." Note, 1. Compassion is a debt owing to those that are in affliction. The least which those that are at ease can do for those that are pained and in anguish is to pity them,—to manifest the sincerity of a tender concern for them, and to sympathize with them,—to take cognizance of their case, enquire into their grievances, hear their complaints, and mingle their tears with theirs,—to comfort them, and to do all they can to help and relieve them: this well becomes the members of the same body, who should feel for the grievances of their fellow-members, not knowing how soon the same may be their own. 2. Inhumanity is impiety and irreligion. He that withholds compassion from his friend forsakes the fear of the Almighty. So the Chaldee. How dwells the love of God in that man? 1Jo 3:17. Surely those have no fear of the rod of God upon themselves who have no compassion for those that feel the smart of it. See Jam 1:27. 3. Troubles are the trials of friendship. When a man is afflicted he will see who are his friends indeed and who are but pretenders; for a brother is born for adversity, Pr 17:17,18:24.
II. He shows how wretchedly he was disappointed in his expectations from them (Job 6:15): "My brethren, who should have helped me, have dealt deceitfully as a brook." They came by appointment, with a great deal of ceremony, to mourn with him and to comfort him (Job 2:11); and some extraordinary things were expected from such wise, learned, knowing men, and Job's particular friends. None questioned but that the drift of their discourses would be to comfort Job with the remembrance of his former piety, the assurance of God's favour to him, and the prospect of a glorious issue; but, instead of this, they most barbarously fall upon him with their reproaches and censures, condemn him as a hypocrite, insult over his calamities, and pour vinegar, instead of oil, into his wounds, and thus they deal deceitfully with him. Note, It is fraud and deceit not only to violate our engagements to our friends, but to frustrate their just expectations from us, especially the expectations we have raised. Note, further, It is our wisdom to cease from man. We cannot expect too little from the creature nor too much from the Creator. It is no new thing even for brethren to deal deceitfully (Jer 9:4,5, Mic 7:5); let us therefore put our confidence in the rock of ages, not in broken reeds-in the fountain of life, not in broken cisterns. God will out-do our hopes as much as men come short of them. This disappointment which Job met with he here illustrates by the failing of brooks in summer.
1. The similitude is very elegant, Job 6:15-20. (1.) Their pretensions are fitly compared to the great show which the brooks make when they are swollen with the waters of a land flood, by the melting of the ice and snow, which make them blackish or muddy, Job 6:16. (2.) His expectations from them, which their coming so solemnly to comfort him had raised, he compares to the expectation which the weary thirsty travellers have of finding water in the summer where they have often seen it in great abundance in the winter, Job 6:19. The troops of Tema and Sheba, the caravans of the merchants of those countries, whose road lay through the deserts of Arabia, looked and waited for supply of water from those brooks. "Hard by here," says one, "A little further," says another, "when I last travelled this way, there was water enough; we shall have that to refresh us." Where we have met with relief or comfort we are apt to expect it again; and yet it does not follow; for, (3.) The disappointment of his expectation is here compared to the confusion which seizes the poor travellers when they find heaps of sand where they expected floods of water. In the winter, when they were not thirsty, there was water enough. Every one will applaud and admire those that are full and in prosperity. But in the heat of summer, when they needed water, then it failed them; it was consumed (Job 6:17); it was turned aside, Job 6:18. When those who are rich and high are sunk and impoverished, and stand in need of comfort, then those who before gathered about them stand aloof from them, those who before commended them are forward to run them down. Thus those who raise their expectations high from the creature will find it fail them when it should help them; whereas those who make God their confidence have help in the time of need, Heb 4:16. Those who make gold their hope will sooner or later be ashamed of it, and of their confidence in it (Eze 7:19); and the greater their confidence was the greater their shame will be: They were confounded because they had hoped, Job 6:20. We prepare confusion for ourselves by our vain hopes: the reeds break under us because we lean upon them. If we build a house upon the sand, we shall certainly be confounded, for it will fall in the storm, and we must thank ourselves for being such fools as to expect it would stand. We are not deceived unless we deceive ourselves.
2. The application is very close (Job 6:21): For now you are nothing. They seemed to be somewhat, but in conference they added nothing to him. Allude to Ga 2:6. He was never the wiser, never the better, for the visit they made him. Note, Whatever complacency we may take, or whatever confidence we may put, in creatures, how great soever they may seem and how dear soever they may be to us, one time or other we shall say of them, Now you are nothing. When Job was in prosperity his friends were something to him, he took complacency in them and their society; but "Now you are nothing, now I can find no comfort but in God." It were well for us if we had always such convictions of the vanity of the creature, and its insufficiency to make us happy, as we have sometimes had, or shall have on a sick-bed, a death-bed, or in trouble of conscience: "Now you are nothing. You are not what you have been, what you should be, what you pretend to be, what I thought you would have been; for you see my casting down and are afraid. When you saw me in my elevation you caressed me; but now that you see me in my dejection you are shy of me, are afraid of showing yourselves kind, lest I should thereby be emboldened to beg something of you, or to borrow" (compare Job 6:22); "you are afraid lest, if you own me, you should be obliged to keep me." Perhaps they were afraid of catching his distemper or of coming within smell of the noisomeness of it. It is not good, either out of pride or niceness, for love of our purses or of our bodies, to be shy of those who are in distress and afraid of coming near them. Their case may soon be our own.
²² Did I say, Bring unto me? or, Give a reward for me of your substance?
²³ Or, Deliver me from the enemy's hand? or, Redeem me from the hand of the mighty?
²⁴ Teach me, and I will hold my tongue: and cause me to understand wherein I have erred.
²⁵ How forcible are right words! but what doth your arguing reprove?
²⁶ Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind?
²⁷ Yea, ye overwhelm the fatherless, and ye dig a pit for your friend.
²⁸ Now therefore be content, look upon me; for it is evident unto you if I lie.
²⁹ Return, I pray you, let it not be iniquity; yea, return again, my righteousness is in it.
³⁰ Is there iniquity in my tongue? cannot my taste discern perverse things?
Poor Job goes on here to upbraid his friends with their unkindness and the hard usage they gave him. He here appeals to themselves concerning several things which tended both to justify him and to condemn them. If they would but think impartially, and speak as they thought, they could not but own,
I. That, though he was necessitous, yet he was not craving, nor burdensome to his friends. Those that are so, whose troubles serve them to beg by, are commonly less pitied than the silent poor. Job would be glad to see his friends, but he did not say, Bring unto me (Job 6:22), or, Deliver me, Job 6:23. He did not desire to put them to any expense, did not urge his friends either, 1. To make a collection for him, to set him up again in the world. Though he could plead that his losses came upon him by the hand of God and not by any fault or folly of his own,—that he was utterly ruined and impoverished,—that he had lived in good condition, and that when he had wherewithal he was charitable and ready to help those that were in distress,—that his friends were rich, and able to help him, yet he did not say, Give me of your substance. Note, A good man, when troubled himself, is afraid of being troublesome to his friends. Or, 2. To raise the country for him, to help him to recover his cattle out of the hands of the Sabeans and Chaldeans, or to make reprisals upon them: "Did I send for you to deliver me out of the hand of the mighty? No, I never expected you should either expose yourselves to any danger or put yourselves to any charge upon my account. I will rather sit down content under my affliction, and make the best of it, than sponge upon my friends." St. Paul worked with his hands, that he might not be burdensome to any. Job's not asking their help did not excuse them from offering it when he needed it and it was in the power of their hands to give it; but it much aggravated their unkindness when he desired no more from them than a good look, and a good word, and yet could not obtain them. It often happens that from man, even when we expect little, we have less, but from God, even when we expect much, we have more, Eph 3:20.
II. That, though he differed in opinion from them, yet he was not obstinate, but ready to yield to conviction, and to strike sail to truth as soon as ever it was made to appear to him that he was in an error (Job 6:24,25): "If, instead of invidious reflections and uncharitable insinuations, you will give me plain instructions and solid arguments, which shall carry their own evidence along with them, I am ready to acknowledge my error and own myself in a fault: Teach me, and I will hold my tongue; for I have often found, with pleasure and wonder, how forcible right words are. But the method you take will never make proselytes: What doth your arguing reprove? Your hypothesis is false, your surmises are groundless, your management is weak, and your application peevish and uncharitable." Note, 1. Fair reasoning has a commanding power, and it is a wonder if men are not conquered by it; but railing and foul language are impotent and foolish, and it is no wonder if men are exasperated and hardened by them. 2. It is the undoubted character of every honest man that he is truly desirous to have his mistakes rectified, and to be made to understand wherein he has erred; and he will acknowledge that right words, when they appear to him to be so, though contrary to his former sentiments, are both forcible and acceptable.
III. That, though he had been indeed in a fault, yet they ought not to have given him such hard usage (Job 6:26,27): "Do you imagine, or contrive with a great deal of art" (for so the word signifies), "to reprove words, some passionate expressions of mine in this desperate condition, as if they were certain indications of reigning impiety and atheism? A little candour and charity would have served to excuse them, and to put a better construction upon them. Shall a man's spiritual state be judged of by some rash and hasty words, which a surprising trouble extorts from him? Is it fair, is it kind, is it just, to criticize in such a case? Would you yourselves be served thus?" Two things aggravated their unkind treatment of him:—1. That they took advantage of his weakness and the helpless condition he was in: You overwhelm the fatherless, a proverbial expression, denoting that which is most barbarous and inhuman. "The fatherless cannot secure themselves from insults, which emboldens men of base and sordid spirits to insult them and trample upon them; and you do so by me." Job, being a childless father, thought himself as much exposed to injury as a fatherless child (Ps 127:5) and had reason to be offended with those who therefore triumphed over him. Let those who overwhelm and overpower such as upon any account may be looked upon as fatherless know that therein they not only put off the compassions of man, but fight against the compassions of God, who is, and will be, a Father of the fatherless and a helper of the helpless. 2. That they made a pretence of kindness: "You dig a pit for your friend; not only you are unkind to me, who am your friend, but, under colour of friendship, you ensnare me." When they came to see and sit with him he thought he might speak his mind freely to them, and that the more bitter his complaints to them were the more they would endeavour to comfort him. This made him take a greater liberty than otherwise he would have done. David, though he smothered his resentments when the wicked were before him, would probably have given vent to them if none had been by but friends, Ps 39:1. But this freedom of speech, which their professions of concern for him made him use, had exposed him to their censures, and so they might be said to dig a pit for him. Thus, when our hearts are hot within us, what is ill done we are apt to misrepresent as if done designedly.
IV. That, though he had let fall some passionate expressions, yet in the main he was in the right, and that his afflictions, though very extraordinary, did not prove him to be a hypocrite or a wicked man. His righteousness he holds fast, and will not let it go. For the evincing of it he here appeals, 1. To what they saw in him (Job 6:28): "Be content, and look upon me; what do you see in me that bespeaks me either a madman or a wicked man? Nay, look in my face, and you may discern there the indications of a patient and submissive spirit, for all this. Let the show of my countenance witness for me that, though I have cursed my day, I do not curse my God." Or rather, "Look upon my ulcers and sore boils, and by them it will be evident to you that I do not lie," that is, "that I do not complain without cause. Let your own eyes convince you that my condition is very sad, and that I do not quarrel with God by making it worse than it is." 2. To what they heard from him, Job 6:30. "You hear what I have to say: Is there iniquity in my tongue? that iniquity that you charge me with? Have I blasphemed God or renounced him? Are not my present arguings right? Do not you perceive, by what I say, that I can discern perverse things? I can discover your fallacies and mistakes, and, if I were myself in an error, I could perceive it. Whatever you think of me, I know what I say." 3. To their own second and sober thoughts (Job 6:29): "Return, I pray you, consider the thing over again without prejudice and partiality, and let not the result be iniquity, let it not be an unrighteous sentence; and you will find my righteousness is in it," that is, "I am in the right in this matter; and, though I cannot keep my temper as I should, I keep my integrity, and have not said, nor done, nor suffered, any thing which will prove me other than an honest man." A just cause desires nothing more than a just hearing, and if need be a re-hearing.
以利法帶著一副篤定的姿態結束了他的講論；他深信自己所說的話既清楚又中肯，沒有甚麼可以拿來反駁。然而，儘管「先訴情由的，似乎有理；但鄰舍來到，就察出實情」。約伯並未被他所說的一切說服，仍然在抱怨中為自己辯護，並指責他的論證薄弱。I. 他表明自己確有正當理由像他那樣訴說自己的苦難，而在任何公正的審判官看來也必如此（Job 6:2-7）。II. 他延續了那份激切的心願，盼能速速被死亡的打擊剪除，從而脫離他一切的痛苦（Job 6:8-13）。III. 他責備朋友們對他無愛心的論斷與不仁的對待（Job 6:14-30）。必須承認，約伯在這一切中說了許多合理的話，卻也夾雜著激憤與人性的軟弱。而在這場爭辯中，誠如大多數爭辯一樣，雙方都有過錯。