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英文原文
In this and the following chapter we have Job's answer to Bildad's discourse, wherein he speaks honourably of God, humbly of himself, and feelingly of his troubles; but not one word by way of reflection upon his friends, or their unkindness to him, nor in direct reply to what Bildad had said. He wisely keeps to the merits of the cause, and makes no remarks upon the person that managed it, nor seeks occasion against him. In this chapter we have, I. The doctrine of God's justice laid down, Job 9:2. II. The proof of it, from his wisdom, and power, and sovereign dominion, Job 9:3-13. III. The application of it, in which, 1. He condemns himself, as not able to contend with God either in law or battle, Job 9:14-21. 2. He maintains his point, that we cannot judge of men's character by their outward condition, Job 9:22-24. 3. He complains of the greatness of his troubles, the confusion he was in, and the loss he was at what to say or do, Job 9:25-35.
1-35
Job's Reply to Bildad (1520 BC)
約伯回答比勒達（主前1520年）
¹ 約伯回答說：
² 我真知道是這樣；但人在神面前怎能成為義呢？
³ 若他願意與他爭辯，千中之一他也不能回答。
⁴ 他心裏有智慧，大有力氣；誰曾向他硬心而得亨通呢？
⁵ 他發怒時移動群山，他們卻不知覺；他發怒時將山翻覆。
⁶ 他使大地震動離其本位，地的柱子就戰抖。
⁷ 他吩咐日頭，日頭就不升起；他又封閉眾星。
⁸ 他獨自鋪張穹蒼，步行在海浪之上。
⁹ 他造北斗、參星、昴星，並南方的密宮。
¹⁰ 他行大事不可測度，行奇事不可勝數。
¹¹ 看哪，他從我旁邊經過，我卻不看見；他走過去，我卻不覺察。
¹² 看哪，他奪去，誰能阻擋？誰敢問他，你做甚麼？
¹³ 神若不止息怒氣，驕傲的幫助者也必屈身在他以下。
比勒達一開始責備約伯話太多了（Job 8:2）。約伯對此不作任何回應，雖然要把這責備反擊到比勒達身上是輕而易舉的事；但在比勒達接下來所立為原則的話——神從不顛倒判斷——約伯與他是一致的：我真知道是這樣（Job 9:2）。請注意，我們應當樂於承認自己在哪些方面與我們所爭辯的人意見一致，不可輕視一個真理——即使它是由對手提出、用來攻擊我們的——更不可抗拒，而要在真理的光和愛中領受，即使它可能被誤用了。*真是這樣：*罪惡使人走向毀滅，敬虔的人被置於神特別的保護之下。這些是我所認同的真理；但人怎能向神證明自己無辜呢？在你面前凡活著的人沒有一個是義的（詩篇一四三篇2節）。*人在神面前怎能成為義呢？*有人將此理解為對神嚴厲苛刻的激烈抱怨——這是一位無法與之打交道的神；不可否認，本章中有一些急躁的話，似乎表達了這樣的意思。但我認為這更恰當地理解為對人的罪性——尤其是他自己罪性——的敬虔認罪：神若照我們罪孽所當得的對待我們任何人，我們就必定滅亡。
I. 他提出一個真理：人在爭辯或爭戰上都不是造他之主的對手。
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在爭辯上（Job 9:3）：*若他願意與他爭辯，無論是在法庭上還是在辯論中，千中之一他也不能回答。（1.）神能提出一千個令人困惑的問題，是那些與他爭吵、審問他作為的人所無法回答的。當神從旋風中回答約伯時，他問了他許多問題（你知道這個嗎？你能做那個嗎？），其中沒有一個約伯能回答（Job 38:1-39:30）。神能輕易地顯明最大的智慧冒充者的愚妄。（2.）神能指控我們一千項過犯，能針對我們草擬一千條彈劾的條款，而我們無法回答以致開脫任何一項的指控，只能以沉默表示同意它們都是真的。我們不能以一項與此無關為由加以撤銷，以另一項為瑣碎而加以摒棄，又以另一項為虛假而加以否認。我們不能對一項否認事實、辯稱無罪，又對另一項否認過犯、承認並稱義。不，我們不能回答他，只能用手摀口，*如約伯所行的（Job 40:4,5），並呼喊：有罪，有罪。
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在爭戰上（Job 9:4）：*誰曾向他硬心而得亨通呢？答案很簡單。從世界的起頭到如今，你不能舉出一個膽大包天的罪人——他向神剛硬，頑固地堅持背叛他——沒有發現神比他更強、為他的愚妄付出慘重代價的。這樣的罪人沒有亨通或平安；他們的道路中沒有安慰，也沒有成功。人與造他的主較量技巧或爭論產權，曾得到過甚麼？一切反對神的作為，不過是在吞滅的火前擺上荊棘蒺藜——如此愚妄，如此徒然，如此自取毀滅（賽二十七章4節；結二十八章24節；1Co 10:22）。墮落的天使向神剛硬，卻沒有亨通（2Pe 2:4）。龍爭戰，卻被摔出去（啟示錄十二章9節）。惡人向神剛硬，質疑他的智慧，違背他的律法，犯罪不悔改，受苦不 受教；他們拒絕他恩典的呼召，抗拒他聖靈的感動；他們不在乎他的警告，在世上抵擋他的利益。但他們亨通了嗎？他們能亨通嗎？不；他們不過是為自己積蓄忿怒，以致震怒之日。*那些滾動這石頭的，必發現它反壓在自己身上。
II. 他以我們所面對的是一位怎樣的神來證明這一點：*他心裏有智慧，因此我們不能在法庭上回答他；他大有力氣，*因此我們不能與他打到底。想要與一位具有無限智慧和權能——無所不知、無所不能，既不能被智取也不能被壓倒——的神相爭，是可能想像到的最大的瘋狂。魔鬼指望約伯在受苦的日子會咒詛神、說神的壞話，但他非但沒有這樣做，反而專心尊榮神、高度讚揚神。他雖然痛苦萬分，雖然全心被自己的苦難所佔據，但一有機會提到神的智慧和權能，他就忘記了抱怨，以喜悅的心駐留，以滔滔不絕的雄辯來闡述這個崇高而有益的主題。他從以下方面引取神智慧和權能的證據——
- 從自然的國度，在其中自然之神以不受控制的能力行事，隨己意行事；因為自然的一切秩序和能力都是從他而來，並依靠他。
（1.）他何時喜悅就改變自然的軌道，使其水流倒轉（Job 9:5-7）。按照自然的一般法則，山嶺是穩固的，因此被稱為*永世的山嶺；*大地是堅立的，不能被搖動（詩篇九十三篇1節），其柱石不可動搖地固定著；日頭按季節升起，星辰向下面的世界散發它們的影響力；但當神喜悅時，他不僅能使它們偏離常軌，更能顛倒自然的秩序、改變自然的法則。[1.] 沒有甚麼比山嶺更堅固。我們說移山，意思是不可能的事；然而神的權能能使它們改換位置：他移動群山，它們卻不知覺，無論它們願意與否都移動；他能使它們俯首；他能夷平它們，在怒中將其翻覆；他能如同農夫攤開鼴鼠丘那樣輕易地攤開山嶺，無論它們多麼高大、多麼廣闊、多麼多巖。人費盡力氣才能翻越它們，但神何時喜悅，就能使它們消逝。他使西奈震動（詩篇六十八篇8節）。諸山跳躍（詩篇一一四篇4節）。永世的山嶺崩裂（Hab 3:6）。[2.] 沒有甚麼比大地的軸心更固定；然而神何時喜悅，就能使大地震動離其本位，將它從中心掀起，使連它的柱子都戰抖；當神搖撼時，那看來支撐著地的，本身也需要支撐。請看我們多麼仰賴神的忍耐。神有足夠的能力使大地在那使它因罪的重擔而嘆息的有罪人類腳下震動，從而把惡人從其中震出來（Job 38:13）；然而他繼續維持大地和其上的人，沒有像從前那樣使它吞滅叛徒。[3.] 沒有甚麼比日頭的升起更恆定，它從不誤其所定的時候；然而神何時喜悅就能使它停止。那起初吩咐它升起的那一位，可以撤回命令。日頭曾被告知要停住，又一次被告知要後退，以表明它仍然受造物之主的控制。神的權能何等偉大；那麼他的良善何等偉大——他使日頭甚至照耀惡人和忘恩之人，雖然他本可以扣留它！造了星辰的那一位，若喜悅，也能封閉它們，使之隱藏不見。地震和地下之火有時使山嶺移位、大地搖動：在非常黑暗多雲的日夜裏，在我們看來，日頭似乎被禁止升起，星辰被封閉了（Ac 27:20）。我們可以說約伯在此所論的是神所能做的；但若我們必須理解為他實際已做的，這一切經文也許可以應用於挪亞洪水——那時地上的山嶺被搖動，日頭和星辰變暗；而現在的世界，我們相信是為那將要消耗山嶺、以烈火熔化大地的火所保留，那火也要使日頭變為黑暗。
（2.）只要他喜悅，他就維持自然既定的軌道和秩序；這是一種持續的創造。他自己獨自以自己的能力，不靠任何別者的幫助，[1.] 鋪張穹蒼（Job 9:8），不僅起初鋪張了它們，至今仍鋪張著它們（即維持它們鋪張的狀態），否則它們自己就會像羊皮紙的卷軸那樣捲起來。[2.] *他步行在海浪之上；*也就是說，他壓制它們，使它們留在下面，不讓它們返回淹沒大地（詩篇一〇四篇9節），這被給出為我們應當敬畏神、在他面前戰兢的理由（耶利米書五章22節）。他比驕傲的波浪更偉大（詩篇九十三篇4節，六十五篇7節）。[3.] 他造了星座；三個被提名代表其餘的（Job 9:9）——北斗、參星、昴星，以及概括地說南方的密宮。組成這些的星辰是他起初所造的，放在那樣的秩序中，他至今仍造著它們——保存它們存在，引導它們的運行；他使它們成為對人所是的那樣，並使人心傾向於觀察它們——這是走獸所不能做的。不僅我們所看見並命名的那些星辰，連另一半球上、南極附近的那些——在我們視線之外的，在此被稱為南方的密宮——也在神聖的引導和主權之下。他何等有智慧，何等大有力量！
- 從護理的國度——那特別關注人類事務的護理。請思想神在治理世界中所做的，你就會說：他*心裏有智慧，*大有力氣。（1.）他行了許多大事，許多偉大而令人讚嘆的事（Job 9:10）。約伯在此所說的與以利法所說的一樣（Job 5:9），而且原文用字完全相同——他不介意跟著以利法說話，儘管如今以利法是他的對手。神是偉大的神，*行大事，是行奇事的神；他的奇事多到我們不能數算，神秘到我們不能測透。他的謀略何等深奧！（2.）他以不可見、不可辨的方式行事（Job 9:11）。他從我旁邊經過，我卻不看見；他在作為中經過，我卻不覺察。他的路在海中（詩篇七十七篇19節）。次要原因的運作通常是感官所能察覺的，但神在我們周圍做了一切，我們卻看不見他（Ac 17:23）。我們有限的理解力不能測透他的謀略，不能察覺他的行動，不能理解他所採取的措施；因此我們不是神作為的合格判斷者，因為我們不知道他做甚麼或他設計甚麼。治理的奧秘是超乎我們的事，因此我們不可假裝加以解釋或評論。（3.）他以無可爭辯的主權行事（Job 9:12）。他何時、如何喜悅，就取去我們受造物中的安慰和倚靠——取去健康、產業、親屬、朋友，甚至取去生命本身；無論甚麼離去，都是他取去的；無論藉誰的手被移除，他的手必須在移除中被承認。主取去，誰能阻擋他？誰能使他歸還？（旁註：誰能使他恢復？）誰能勸阻他或改變他的謀略？誰能抗拒他或反對他的作為？誰能管轄他或要他交代？能對他提起甚麼訴訟？或誰敢問他，你做甚麼？或，你為何這樣做？（Da 4:35）。神沒有義務向我們交代他所做的。他的作為之意義我們如今不知道；將來知道也不遲——到那時必顯明，如今看似憑特權而做的事，實在是在無限的智慧中做、為最好的緣故而做的。（4.）他以不可抗拒的能力行事，沒有任何受造物能抗拒（Job 9:13）。神若不止息怒氣（他喜悅時就能止息，因為他是怒氣的主，*照自己的旨意放出或收回），*驕傲的幫助者也必屈身在他以下；*也就是說，他必定擊碎和壓垮那些驕傲地互相幫助抵擋他的人。驕傲的人設立自己反對神和他的作為。在這反對中他們攜手聯合。*世上的君王一齊起來，臣宰一同商議，*要脫去他的軛，要敗壞他的真理，要逼迫他的百姓。以色列人來幫助（Ac 21:28；詩篇八十三篇8節）。若神國度的一個仇敵落在他的審判之下，其餘的驕傲地來幫助那一個，想要把它從他手中救出來：卻是徒然；除非他喜悅止息怒氣（他常常如此行，因為如今是他忍耐的日子），驕傲的幫助者必在他以下屈身，與他們想要幫助的人一同傾覆。*誰曉得神怒氣的權勢？*那些以為自己有足夠力量幫助別人的人，在它面前連自救也不能。
¹⁴ 何況我，怎能回答他，怎能斟酌言詞與他理論呢？
¹⁵ 我雖有義，也不敢回答，只能向我的審判官懇求。
¹⁶ 我若呼求，他縱然應允我，我仍不信他真聽了我的聲音。
¹⁷ 他用暴風折斷我，無故地加增我的損傷。
¹⁸ 他不容我喘息，卻使我飽嘗苦楚。
¹⁹ 若論力量，看哪，他大有力量；若論審判，誰能給我定下時間呢？
²⁰ 我雖有義，自己的口要定我為有罪；我雖完全，必顯出我是彎曲的。
²¹ 我本完全，卻不顧自己；我厭棄我的性命。
約伯先前所說的人完全無力與神相爭的話，他在此應用在自己身上，實際上對於贏得神的恩寵感到絕望——這（有人認為）出於他對神的苛刻想法，以為神不分是非地與他作對，非要勝過他不可。我寧願認為這出於他對自己義的不完全的意識，以及他目前對神不悅的陰暗而模糊的感受。
I. 他不敢與神爭辯（Job 9:14）：*若驕傲的幫助者也屈身在他以下，何況我——*我這軟弱無力的受造物，不但不是幫助者，反而非常無助——*怎能回答他？*我能對神所做的說甚麼？我若試圖與他理論，他必定比我強。窑匠若將泥做成卑賤的器皿，或將他所做的器皿打成碎片，泥或破碎的器皿能與他理論嗎？那向神反駁、或想要與他把事情談清楚的人，也是如此荒謬。不，凡有血氣的都當在他面前靜默。
II. 他不敢堅持自己在神面前的稱義。他雖然向朋友們辯護自己的正直，不肯承認他們所暗示的——他是假冒為善的人和惡人——卻永不會以自己的義在神面前辯護。「我永不敢倚靠無辜的盟約，也不想靠它的功效脫身。」約伯對神的認識，以及對自己的認識，使他不敢在神面前堅持自己的稱義。
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他對神的認識使他不敢與他對簿公堂（Job 9:15-19）。他知道如何與朋友們據理力爭，自認能與他們交鋒；但即使他的案件比實際的更好，他知道與神爭辯是沒有用的。（1.）神比他自己更認識他，因此（Job 9:15），*我雖在自己看來為義，自己的心也不責備我，然而神比我們的心大，*知道那些我所不知道、也不能明白的隱秘過失和錯誤，能以這些來指控我，*因此我不敢回答。*保羅也說了同樣意思的話：*我雖不覺得自己有錯，卻不能因此得以稱義（1Co 4:4）。「我不敢把自己交給這個裁決，免得神把我所未在自己身上發現的事加在我身上。」因此約伯要放棄這個辯護，向審判官懇求，也就是投靠神的憐憫，不想靠自己的功勞脫身。（2.）他沒有理由認為他的禱告中有甚麼值得推薦給神悅納的東西，或能換來平安的回答，其中沒有任何價值或功勞可歸功於其成功，而必須完全歸於神的恩典和憐憫——他在我們呼求之前就回答，不是因為我們呼求才回答，賜給我們禱告恩慈的回答，卻不是因為我們的禱告（Job 9:16）：我若呼求，他已應允，已賜下我所求於他的，然而我的禱告既軟弱又充滿缺陷，我不信他在其中真聽了我的聲音；我不能說他用右手拯救了我、應允了我（詩篇六十篇5節），只能說他完全是為自己名的緣故而做的。帕特里克主教如此解釋：「我若懇求，而他應允了我的心願，我也不以為是我的禱告成就了這事。」你們要知道，這不是為你們的緣故。（3.）他目前的苦難——神雖知道他的正直，卻使他陷入其中——使他太清楚地感受到：在安排和處置人在這世上的外在景況時，神憑主權行事，雖然他從不虧待任何人，卻也不總是在今生把完全的公平賜給所有人（即最好的人不總是遭遇最好，最壞的人不總是遭遇最壞），因為他把賞罰的完全而精確的分配保留到將來的境界。約伯沒有意識到自己有甚麼特別的罪惡，卻落在非凡的患難中（Job 9:17,18）。每個人都會預期有風吹來擾亂他，但約伯被暴風折斷。每個人處身於這荊棘蒺藜之中，都會預期被刮傷；但約伯受了傷，而且傷口倍增。每個人都預期天天有十字架，有時嘗到苦杯；但可憐的約伯的患難來得如此密集，使他沒有喘息的時間，他被苦楚所充滿。他竟敢說這一切都是無故的，沒有給予甚麼大的冒犯。我們已經盡力為約伯迄今所說的話作出最好的解釋，雖然這與許多優秀解經家的判斷相反；但在這裏，毫無疑問，他嘴唇冒失發言；他質疑神的良善——說他不容他喘息（然而他仍有良好的理性和言語能力，能如此說話），又質疑神的公義——說這是無故的。然而這也是真的：一方面，有許多人所犯的罪超過人性的共同軟弱，所感受的痛苦卻不超過人生的共同災禍；另一方面，也有許多人所感受的痛苦超過人生的共同災禍，所意識到的罪卻不超過人性的共同軟弱。（4.）他完全沒有能力在神面前據理力爭（Job 9:19）。[1.] 不能靠武力。「我不敢與全能者上陣；因為若論力量，*想靠它脫身，*看哪，他大有力量，*比我更強，必定勝過我。」曾有人對凱撒說，與統帥軍團的人爭辯是不可能的。與統帥千萬天使的那一位，更不可能爭辯了。你的心還能堅忍嗎？你的手還能有力量嗎？在我與你對付的日子？（Eze 22:14）。[2.] 不能靠論據。「我不敢試驗這案件的曲直。*若論審判，*堅持我的權利，*誰能給我定下時間理論呢？*沒有更高的權力可以上訴，沒有更高級的法庭可以安排聽審；因為他是至高的，每個人的判決都從他而出，必須遵從。」
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他對自己的認識使他不敢接受審訊（Job 9:20,21）。*我若試圖稱義自己，*辯稱自己有義，我的辯護就是我的過犯，*我自己的口要定我為有罪，*即使它在努力為我開脫。一個好人——知道自己心中的詭詐，以敬虔的謹慎防備它，常常發現其中長久隱藏的過失——會疑心自己心中有比自己實際所意識到的更多的邪惡，因此絕不會想要在神面前稱義自己。我們若說自己沒有罪，不僅自欺，更是冒犯神；因為我們在如此說時就犯了罪，並使聖經成為說謊的——聖經已經把眾人都圈在罪中。「*我若說我是完全的，無罪的，神沒有甚麼可指控我的，我如此說本身就要顯出我是彎曲的，*驕傲、無知而放肆。不但如此，*我本完全，*即使神宣告我為義，*我仍不顧自己，*我不會在意延長這充滿各樣苦難的生命。」或，「我即使免於粗俗的罪，良心沒有指控我犯甚麼大罪，我也不會信任自己的心到堅持無辜的地步，也不會以為自己的性命值得與神力爭。」簡而言之，與神相爭是愚妄的，順服他、俯伏在他腳前，是我們的智慧和本分。
²² 這一切都是一樣；所以我說，他滅絕完全人和惡人。
²³ 若鞭子突然殺戮，他就笑看無辜者的試驗。
²⁴ 地交在惡人手中；他蒙蔽其中審判官的臉；若不是他，那是誰呢？
在此約伯簡略觸及了他與朋友們之間當前爭論的要點。他們主張義人良善的人總是在這世上興旺，唯有惡人才落在苦難困苦中；他則相反地主張，惡人興旺、義人大受苦難是常見的事。這是他與朋友們意見分歧的一個要點、主要之處；他們沒有證明他們的主張，因此他堅持自己的：我說了，還要再說，萬事臨到眾人都是一樣的。如今，1. 必須承認約伯在此的意思中有極大的真理：當暫時的審判發出時，它們同時臨到好人和壞人，滅命的天使很少（雖然曾有一次）區分以色列人的房屋和埃及人的房屋。在所多瑪的審判中——那被稱為永火的刑罰（猶大書7節）——神斷不會將義人與惡人一同殺戮，使義人與惡人一樣（Ge 18:25）；但在僅僅暫時性的審判中，義人有他們的份，有時還是最大的份。*刀劍吞滅這人或那人是一樣的，約西亞和亞哈都一樣。這樣神滅絕完全人和惡人，*使他們同受一樣的共同毀滅；好人和壞人一同被送往巴比倫（耶利米書二十四章5、9節）。若鞭子突然殺戮，橫掃一切，神要欣然看見，那毀滅惡人的鞭子如何成為無辜者的試驗和他們信心的試驗——這信心可以在耶穌基督顯現的時候得著稱讚、尊貴、榮耀（1Pe 1:7；詩篇六十六篇10節）。
讓這使神的兒女與他們的患難和解；患難不過是試驗，為他們的尊榮和益處而設計；神既喜悅其中，他們就不要不喜悅；他若笑看無辜者的試驗，知道其結局將何等榮耀，他們也當在毀滅和饑荒面前歡笑（Job 5:22），並勝過它們說：死啊，你的毒鉤在哪裏？另一方面，惡人遠非被定為神審判的標靶；地交在他們手中（Job 9:24）——他們享有廣大的產業和巨大的權力，要甚麼有甚麼，為所欲為——交在惡人手中（原文是單數）；魔鬼，那惡者，被稱為這世界的神，誇口說世界已交在他手中（Lu 4:6）。或交在一個惡人手中，意指（如帕特里克主教和《威斯敏斯特註釋》所推測的）當時那些地方某個著名的暴君，他的大惡和大興旺為約伯和他的朋友們所共知。惡人得了地，義人卻得了天；天而無地，和地而無天，哪一個更好？神在他的護理中提升惡人，同時蒙蔽了那些配作審判官之人的臉——他們智慧良善，有資格治理——將他們活埋在默默無聞之中，也許容讓他們被壓制和定罪，臉被蒙住如同罪犯，被那些手中得了地的惡人所為。我們天天看見這事被做；若不是神所做的，那是誰做的呢？除了那在人間掌權、隨己意將國賜給誰的主，還能歸於誰呢？（Da 4:32）。然而，2. 必須承認約伯在此所說的話中有太多的激情。表達方式是急躁的。他的意思若是神使義人受苦，就不該說他滅絕完全人和惡人；他的意思若是神喜悅無辜者的試驗，就不該說他笑看它，因為他不甘心使人受苦。當靈被辯論或不滿所激動時，我們需要在嘴唇的門前設立守望，好叫我們在論到神聖的事物時保持應有的端莊。
²⁵ 我的日子比郵差更快，急速過去，不見福樂。
²⁶ 它們如快船過去，如鷹俯衝撲食。
²⁷ 我若說，我要忘記我的抱怨，撇下愁容，自我安慰；
²⁸ 我就因一切的憂愁而害怕，我知道你必不以我為無辜。
²⁹ 我若為惡，何苦徒然勞碌呢？
³⁰ 我若用雪水洗身，用鹼極其潔淨我的手；
³¹ 你還要把我扔在坑裏，我的衣服都憎惡我。
³² 他本不像我是人，使我可以回答他，使我們可以同上法庭。
³³ 我們中間沒有仲裁者，可以按手在我們雙方身上。
³⁴ 願他使他的杖離開我，使他的威嚴不驚嚇我；
³⁵ 那我就說話，不懼怕他；但我卻不是這樣。
約伯在此越來越多地抱怨，沒有像開頭那樣以對神智慧和公義的敬虔話語結束本章。放縱抱怨的脾氣的人，不知道它會把他們趕到何等不合宜、甚至何等不敬虔的地步。與神爭鬧的起頭如同放水；所以*趁著爭鬧未曾發作以先就當止息。*我們在患難中可以像詩篇作者那樣向神抱怨，但絕不可像約伯在此那樣抱怨神。
I. 他在此對興旺日子逝去的抱怨是相當合理的（Job 9:25,26）：我的日子（即我一切美好的日子）*已過去了，*永不返回，忽然過去，不覺之間就過去了。從未有哪個傳好信息的驛卒（如古示和亞希瑪斯）如此急速奔跑，如同我一切的安慰從我身旁逝去一樣。從未有船隻駛向港口，從未有鷹飛向獵物，以如此不可思議的速度；我的興旺也沒有留下任何痕跡，如同空中的鷹或海中的船不留下痕跡一樣（Pr 30:19）。請看，1. 時間的推移何等迅速。它始終在飛翔，急速走向終局；不為任何人停留。我們多麼不需要消遣，多麼需要贖回光陰——當時間如此快速地流向永恆時！2. 時間的享受何等虛空——正當時間繼續時，我們可能完全被剝奪。我們的日子可能比我們興旺的陽光更長；當它過去之後，就彷彿不曾有過。盡了自己本分的記憶後來會令人欣慰；但當我們積攢了大量世上的財富、又全部失去時，那記憶卻不會令人欣慰。*它們急速過去，*不可追回；*不見福樂，*也不留下福樂。
II. 他對眼前痛苦的抱怨是可以理解的（Job 9:27,28）。1. 看來他的確努力使自己安靜下來，如朋友們所建議的那樣。那是他要做的善工：他很想忘記抱怨並讚美神，很想*撇下愁容，自我安慰，*好使自己適合與神與人交往；但，2. 他發現做不到：*我就因一切的憂愁而害怕。當我越努力抵抗我的患難，它就越勝過我，證明比我更強！*在這樣的景況中，知道當做甚麼，比做出來更容易；知道當存怎樣的心境，比進入並保持那心境更容易。向患難中的人講忍耐，告訴他們必須忘記抱怨、自我安慰，這很容易；但做起來不如說起來快。恐懼和憂愁是專橫的東西，不容易被制服到宗教和正當理性所當使之臣服的程度。但——
III. 他對神不能挽回、不能平息的抱怨，則完全不可原諒。那是他敗壞之心的言語。他明白真理，在別的時候，他決不會心存如今湧入他心、爆發在這些激烈抱怨中的對神那樣的苛刻想法。好人並不總是說出像自己那樣的話；但顧念他們的本體和試探的力量，神容讓他們後來藉著悔改收回不妥的話，不將之歸在他們帳上。
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約伯在此似乎這樣說，（1.）彷彿他絕望於從神那裏得到任何對他冤屈的舒解或補救，即使他能提出再好的正直證據：*我知道你必不以我為無辜。*我的患難在我身上持續如此之久，增加如此之快，我不指望你會藉著拯救我脫離患難、恢復我的興旺來洗清我的無辜。不論是非，我必被當作惡人對待；我的朋友們要繼續這樣看我，神也要繼續把使他們如此看的患難留在我身上。那我何苦徒然勞碌去為自己開脫、堅持自己的正直呢？（Job 9:29）。在一個已經預先判決的案件中說話，是沒有用的。在人中間，最無辜的人想要為自己開脫，常常也是徒然；他們必被判為有罪，即使證據對他們再清楚。但在我們與神的交往中不是這樣——他是受壓迫之無辜者的維護者，將義的案件交託給他從來不是徒然的。不但如此，他不但對舒解絕望，更預期他為自己開脫的努力會使他更加不利（Job 9:30,31）：*我若用雪水洗身，*使我的正直再明顯不過，也全是徒然；判決必對我不利。你還要把我扔在坑裏（有人說是滅亡的坑，或更確切地說是污穢的溝渠或下水道），這使我在周圍一切人的鼻孔中如此惡臭，連我自己的衣服都憎惡我，我甚至不敢碰自己。他看見他的患難從神而來。那些就是在朋友們眼中抹黑他的東西；因此他抱怨它們，以及它們的持續，視之為不僅是他安慰的毀滅，更是他名譽的毀滅。然而這些話可以有好的解釋。我們若何等殷勤地在人面前稱義自己、保持我們在他們中間的聲譽——我們若何等潔淨我們的手，免於落在世人眼前的粗俗罪的污染——然而知道我們心的神，能指控我們如此多的隱秘之罪，足以永遠除去我們一切對純潔和無辜的自稱，使我們看見自己在聖潔的神眼中是可憎的。保羅作法利賽人時，使他的手非常潔淨；但當誡命來到，向他揭示了他心中的罪，使他認識了情慾，那情慾就把他扔在坑裏。（2.）彷彿他絕望於在神那裏得到公正的聽審——那確實太苛刻了。[1.] 他抱怨他與神不在平等的地位上（Job 9:32）：*他本不像我是人。*我可以冒險與一個像我一樣的人爭辯（地上的瓦片可以與地上的瓦片相爭），但他無限地超越我，因此我不敢與他交鋒；我若與他相爭，必定敗訴。請注意，*第一，*神不像我們是人。對最偉大的君王我們可以說：「他們像我們一樣是人」；對偉大的神卻不可以。他的意念和道路無限地超越我們，我們不可拿自己去衡量他。人是愚妄軟弱的、脆弱善變的，但神不是。我們是依靠的、必死的受造物；他是獨立不死的創造主。*第二，*思想這一點應當使我們在神面前非常謙卑、非常沉默。我們不要使自己與神平等，而要始終以他為無限超越我們的那一位來仰望。[2.] 沒有仲裁者或裁判來調解他與神之間的分歧、裁定這場爭議（Job 9:33）：*我們中間沒有仲裁者。*這「沒有」的抱怨實際上是「若有」的願望，七十士譯本正是如此讀的：但願我們之間有一位中保！約伯樂意交付仲裁，但沒有一個受造物能作裁判，因此他只能繼續將此事交託給神自己，決心順服他的判斷。我們的主耶穌是那蒙福的仲裁者，他在天地之間作了中保，按手在我們雙方身上；父已將一切的審判交給了他，我們也當如此。但這事當時還沒有像如今藉著福音那樣被帶到如此清晰的光中——福音不給這樣的抱怨留下餘地。[3.] 神那些擺陣攻擊他的驚嚇使他陷入如此混亂，以至於他不知道如何以從前慣有的把握來親近神（Job 9:34,35）。「除了他那無限的超越性所造成的距離之外，他目前對我的對待非常令人灰心：願他使他的杖離開我。」他所指的更多不是外在的患難，而是他靈裏因感受神的震怒而來的重擔；那才是驚嚇他的威嚴。「願那被除去；願我重新看見他的憐憫，不再被他的驚嚇所震懾，*那我就說話，*將我的案件陳明在他面前。*但我卻不是這樣；*雲霧一點也沒有消散；神的震怒仍然抓住我，如同從前一樣吞噬我的心靈；我不知所措。」
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從這一切，讓我們趁機，（1.）敬畏神，懼怕他震怒的權勢。如果好人尚且因此驚惶失措，那不敬虔和犯罪的人將出現在哪裏呢？（2.）憐憫那些心靈受傷的人，為他們懇切禱告，因為在那景況中他們不知道如何為自己禱告。（3.）小心在我們心中保持對神的好想法，因為對他的苛刻想法是許多禍患的入口。（4.）感謝神我們不是像可憐的約伯在此那樣處於愁苦的景況中，而是行在主的光中；讓我們在其中喜樂，但要存戰兢而喜樂。
英文原文
Job's Reply to Bildad (1520 BC)
¹ Then Job answered and said,
² I know it is so of a truth: but how should man be just with God?
³ If he will contend with him, he cannot answer him one of a thousand.
⁴ He is wise in heart, and mighty in strength: who hath hardened himself against him, and hath prospered?
⁵ Which removeth the mountains, and they know not: which overturneth them in his anger.
⁶ Which shaketh the earth out of her place, and the pillars thereof tremble.
⁷ Which commandeth the sun, and it riseth not; and sealeth up the stars.
⁸ Which alone spreadeth out the heavens, and treadeth upon the waves of the sea.
⁹ Which maketh Arcturus, Orion, and Pleiades, and the chambers of the south.
¹⁰ Which doeth great things past finding out; yea, and wonders without number.
¹¹ Lo, he goeth by me, and I see him not: he passeth on also, but I perceive him not.
¹² Behold, he taketh away, who can hinder him? who will say unto him, What doest thou?
¹³ If God will not withdraw his anger, the proud helpers do stoop under him.
Bildad began with a rebuke to Job for talking so much, Job 8:2. Job makes no answer to that, though it would have been easy enough to retort it upon himself; but in what he next lays down as his principle, that God never perverts judgment, Job agrees with him: I know it is so of a truth, Job 9:2. Note, We should be ready to own how far we agree with those with whom we dispute, and should not slight, much less resist, a truth, though produced by an adversary and urged against us, but receive it in the light and love of it, though it may have been misapplied. "It is so of a truth, that wickedness brings men to ruin and the godly are taken under God's special protection. These are truths which I subscribe to; but how can any man make good his part with God?" In his sight shall no flesh living be justified, Ps 143:2. How should man be just with God? Some understand this as a passionate complaint of God's strictness and severity, that he is a God whom there is no dealing with; and it cannot be denied that there are, in this chapter, some peevish expressions, which seem to speak such language as this. But I take this rather as a pious confession of man's sinfulness, and his own in particular, that, if God should deal with any of us according to the desert of our iniquities, we should certainly be undone.
I. He lays this down for a truth, that man is an unequal match for his Maker, either in dispute or combat.
1. In dispute (Job 9:3): If he will contend with him, either at law or at an argument, he cannot answer him one of a thousand. (1.) God can ask a thousand puzzling questions which those that quarrel with him, and arraign his proceedings, cannot give an answer to. When God spoke to Job out of the whirlwind he asked him a great many questions (Dost thou know this? Canst thou do that?) to none of which Job could give an answer, Job 38:1-39:30 God can easily manifest the folly of the greatest pretenders to wisdom. (2.) God can lay to our charge a thousand offences, can draw up against us a thousand articles of impeachment, and we cannot answer him so as to acquit ourselves from the imputation of any of them, but must, by silence, give consent that they are all true. We cannot set aside one as foreign, another as frivolous, and another as false. We cannot, as to one, deny the fact, and plead not guilty, and, as to another, deny the fault, confess and justify. No, we are not able to answer him, but must lay our hand upon our mouth, as Job did (Job 40:4,5), and cry, Guilty, guilty.
2. In combat (Job 9:4): "Who hath hardened himself against him and hath prospered?" The answer is very easy. You cannot produce any instance, from the beginning of the world to this day, of any daring sinner who has hardened himself against God, has obstinately persisted in rebellion against him, who did not find God too hard for him and pay dearly for his folly. Such transgressors have not prospered or had peace; they have had no comfort in their way nor any success. What did ever man get by trials of skill, or trials of titles, with his Maker? All the opposition given to God is but setting briers and thorns before a consuming fire; so foolish, so fruitless, so destructive, is the attempt, Isa 27:4, Eze 28:24, 1Co 10:22. Apostate angels hardened themselves against God, but did not prosper, 2Pe 2:4. The dragon fights, but is cast out, Re 12:9. Wicked men harden themselves against God, dispute his wisdom, disobey his laws, are impenitent for their sins and incorrigible under their afflictions; they reject the offers of his grace, and resist the strivings of his Spirit; they make nothing of his threatenings, and make head against his interest in the world. But have they prospered? Can they prosper? No; they are but treasuring up for themselves wrath against the day of wrath. Those that roll this will find it return upon them.
II. He proves it by showing what a God he is with whom we have to do: He is wise in heart, and therefore we cannot answer him at law; he is mighty in strength, and therefore we cannot fight it out with him. It is the greatest madness that can be to think to contend with a God of infinite wisdom and power, who knows every thing and can do every thing, who can be neither outwitted nor overpowered. The devil promised himself that Job, in the day of his affliction, would curse God and speak ill of him, but, instead of that, he sets himself to honour God and to speak highly of him. As much pained as he is, and as much taken up with his own miseries, when he has occasion to mention the wisdom and power of God he forgets his complaints, dwells with delight, and expatiates with a flood of eloquence, upon that noble useful subject. Evidences of the wisdom and power of God he fetches,
1. From the kingdom of nature, in which the God of nature acts with an uncontrollable power and does what he pleases; for all the orders and all the powers of nature are derived from him and depend upon him.
(1.) When he pleases he alters the course of nature, and turns back its streams, Job 9:5-7. By the common law of nature the mountains are settled and are therefore called everlasting mountains, the earth is established and cannot be removed (Ps 93:1) and the pillars there of are immovably fixed, the sun rises in its season, and the stars shed their influences on this lower world; but when God pleases he can not only drive out of the common track, but invert the order and change the law of nature. [1.] Nothing more firm than the mountains. When we speak of removing mountains we mean that which is impossible; yet the divine power can make them change their seat: He removes them and they know not, removes them whether they will or no; he can make them lower their heads; he can level them, and overturn them in his anger; he can spread the mountains as easily as the husbandman spreads the molehills, be they ever so high, and large, and rocky. Men have much ado to pass over them, but God, when he pleases, can make them pass away. He made Sinai shake, Ps 68:8. The hills skipped, Ps 114:4. The everlasting mountains were scattered, Hab 3:6. [2.] Nothing more fixed than the earth on its axletree; yet God can, when he pleases, shake the earth out of its place, heave it off its centre, and make even its pillars to tremble; what seemed to support it will itself need support when God gives it a shock. See how much we are indebted to God's patience. God has power enough to shake the earth from under that guilty race of mankind which makes it groan under the burden of sin, and so to shake the wicked out of it (Job 38:13); yet he continues the earth, and man upon it, and does not make it, as once, to swallow up the rebels. [3.] Nothing more constant than the rising sun, it never misses its appointed time; yet God, when he pleases, can suspend it. He that at first commanded it to rise can countermand it. Once the sun was told to stand, and another time to retreat, to show that it is still under the check of its great Creator. Thus great is God's power; and how great then is his goodness, which causes his sun to shine even upon the evil and unthankful, though he could withhold it! He that made the stars also, can, if he pleases, seal them up, and hide them from our eyes. By earthquakes and subterraneous fires mountains have sometimes been removed and the earth shaken: in very dark and cloudy days and nights it seems to us as if the sun were forbidden to rise and the stars were sealed up, Ac 27:20. It is sufficient to say that Job here speaks of what God can do; but, if we must understand it of what he has done in fact, all these verses may perhaps be applied to Noah's flood, when the mountains of the earth were shaken, and the sun and stars were darkened; and the world that now is we believe to be reserved for that fire which will consume the mountains, and melt the earth, with its fervent heat, and which will turn the sun into darkness.
(2.) As long as he pleases he preserves the settled course and order of nature; and this is a continued creation. He himself alone, by his own power, and without the assistance of any other, [1.] Spreads out the heaven (Job 9:8), not only did spread them out at first, but still spreads them out (that is, keeps them spread out), for otherwise they would of themselves roll together like a scroll of parchment. [2.] He treads upon the waves of the sea; that is, he suppresses them and keeps them under, that they return not to deluge the earth (Ps 104:9), which is given as a reason why we should all fear God and stand in awe of him, Jer 5:22. He is mightier than the proud waves Ps 93:4, Ps 65:7. [3.] He makes the constellations; three are named for all the rest (Job 9:9), Arcturus, Orion, and Pleiades, and in general the chambers of the south. The stars of which these are composed he made at first, and put into that order, and he still makes them, preserves them in being, and guides their motions; he makes them to be what they are to man, and inclines the hearts of man to observe them, which the beasts are not capable of doing. Not only those stars which we see and give names to, but those also in the other hemisphere, about the antarctic pole, which never come in our sight, called here the chambers of the south, are under the divine direction and dominion. How wise is he then, and how mighty!
2. From the kingdom of Providence, that special Providence which is conversant about the affairs of the children of men. Consider what God does in the government of the world, and you will say, He is wise in heart and mighty in strength. (1.) He does many things and great, many and great to admiration, Job 9:10. Job here says the same that Eliphaz had said (Job 5:9), and in the original in the very same words, not declining to speak after him, though now his antagonist. God is a great God, and doeth great things, a wonder-working God; his works of wonder are so many that we cannot number them and so mysterious that we cannot find them out. O the depth of his counsels! (2.) He acts invisibly and undiscerned, Job 9:11. "He goes by me in his operations, and I see him not, I perceive him not. His way is in the sea," Ps 77:19. The operations of second causes are commonly obvious to sense, but God does all about us and yet we see him not, Ac 17:23. Our finite understandings cannot fathom his counsels, apprehend his motions, or comprehend the measures he takes; we are therefore incompetent judges of God's proceedings, because we know not what he does or what he designs. The arcana imperii—secrets of government, are things above us, which therefore we must not pretend to expound or comment upon. (3.) He acts with an incontestable sovereignty, Job 9:12. He takes away our creature-comforts and confidences when and as he pleases, takes away health, estate, relations, friends, takes away life itself; whatever goes, it is he that takes it; by what hand so ever it is removed, his hand must be acknowledged in its removal. The Lord takes away, and who can hinder him? Who can turn him away? (Margin, Who shall make him restore?) Who can dissuade him or alter his counsels? Who can resist him or oppose his operations? Who can control him or call him to an account? What action can be brought against him? Or who will say unto him, What doest thou? Or, Why doest thou so? Da 4:35. God is not obliged to give us a reason of what he does. The meanings of his proceedings we know not now; it will be time enough to know hereafter, when it will appear that what seemed now to be done by prerogative was done in infinite wisdom and for the best. (4.) He acts with an irresistible power, which no creature can resist, Job 9:13. If God will not withdraw his anger (which he can do when he pleases, for he is Lord of his anger, lets it out or calls it in according to his will), the proud helpers do stoop under him; that is, He certainly breaks and crushes those that proudly help one another against him. Proud men set themselves against God and his proceedings. In this opposition they join hand in hand. The kings of the earth set themselves, and the rulers take counsel together, to throw off his yoke, to run down his truths, and to persecute his people. Men of Israel, help, Ac 21:28, Ps 83:8. If one enemy of God's kingdom fall under his judgment, the rest come proudly to help that, and think to deliver that out of his hand: but in vain; unless he pleases to withdraw his anger (which he often does, for it is the day of his patience) the proud helpers stoop under him, and fall with those whom they designed to help. Who knows the power of God's anger? Those who think they have strength enough to help others will not be able to help themselves against it.
¹⁴ How much less shall I answer him, and choose out my words to reason with him?
¹⁵ Whom, though I were righteous, yet would I not answer, but I would make supplication to my judge.
¹⁶ If I had called, and he had answered me; yet would I not believe that he had hearkened unto my voice.
¹⁷ For he breaketh me with a tempest, and multiplieth my wounds without cause.
¹⁸ He will not suffer me to take my breath, but filleth me with bitterness.
¹⁹ If I speak of strength, lo, he is strong: and if of judgment, who shall set me a time to plead?
²⁰ If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse.
²¹ Though I were perfect, yet would I not know my soul: I would despise my life.
What Job had said of man's utter inability to contend with God he here applies to himself, and in effect despairs of gaining his favour, which (some think) arises from the hard thoughts he had of God, as one who, having set himself against him, right or wrong, would be too hard for him. I rather think it arises from the sense he had of the imperfection of his own righteousness, and the dark and cloudy apprehensions which at present he had of God's displeasure against him.
I. He durst not dispute with God (Job 9:14): "If the proud helpers do stoop under him, how much less shall I (a poor weak creature, so far from being a helper that I am very helpless) answer him? What can I say against that which God does? If I go about to reason with him, he will certainly be too hard for me." If the potter make the clay into a vessel of dishonour, or break in pieces the vessel he has made, shall the clay or the broken vessel reason with him? So absurd is the man who replies against God, or thinks to talk the matter out with him. No, let all flesh be silent before him.
II. He durst not insist upon his own justification before God. Though he vindicated his own integrity to his friends, and would not yield that he was a hypocrite and a wicked man, as they suggested, yet he would never plead it as his righteousness before God. "I will never venture upon the covenant of innocency, nor think to come off by virtue of that." Job knew so much of God, and knew so much of himself, that he durst not insist upon his own justification before God.
1. He knew so much of God that he durst not stand a trial with him, Job 9:15-19. He knew how to make his part good with his friends, and thought himself able to deal with them; but, though his cause had been better than it was, he knew it was to no purpose to debate it with God. (1.) God knew him better than he knew himself and therefore (Job 9:15), "Though I were righteous in my own apprehension, and my own heart did not condemn me, yet God is greater than my heart, and knows those secret faults and errors of mine which I do not and cannot understand, and is able to charge me with them, and therefore I would not answer." St. Paul speaks to the same purport: I know nothing by myself, am not conscious to myself of any reigning wickedness, and yet I am not hereby justified, 1Co 4:4. "I dare not put myself upon that issue, lest God should charge that upon me which I did not discover in myself." Job will therefore wave that plea, and make supplication to his Judge, that is, will cast himself upon God's mercy, and not think come off by his own merit. (2.) He had no reason to think that there was anything in his prayers to recommend them to the divine acceptance, or to fetch in an answer of peace, no worth or worthiness at all to which to ascribe their success, but it must be attributed purely to the grace and compassion of God, who answers before we call and not because we call, and gives gracious answers to our prayers, but not for our prayers (Job 9:16): "If I had called, and he had answered, had given the thing I called to him for, yet, so weak and defective are my best prayers, that I would not believe he had therein hearkened to my voice; I could not say that he had saved with his right hand and answered me" (Ps 60:5), "but that he did it purely for his own name's sake." Bishop Patrick expounds it thus: "If I had made supplication, and he had granted my desire, I would not think my prayer had done the business." Not for your sakes, be it known to you. (3.) His present miseries, which God had brought him into notwithstanding his integrity, gave him too sensible a conviction that, in the ordering and disposing of men's outward condition in this world, God acts by sovereignty, and, though he never does wrong to any, yet he does not ever give full right to all (that is, the best do not always fare best, nor the worst fare worst) in this life, because he reserves the full and exact distribution of rewards and punishments for the future state. Job was not conscious to himself of any extraordinary guilt, and yet fell under extraordinary afflictions, Job 9:17,18. Every man must expect the wind to blow upon him and ruffle him, but Job was broken with a tempest. Every man, in the midst of these thorns and briers, must expect to be scratched; but Job was wounded, and his wounds were multiplied. Every man must expect a cross daily, and to taste sometimes of the bitter cup; but poor Job's troubles came so thickly upon him that he had no breathing time, and he was filled with bitterness. And he presumes to say that all this was without cause, without any great provocation given. We have made the best of what Job said hitherto, though contrary to the judgment of many good interpreters; but here, no doubt, he spoke unadvisedly with his lips; he reflected on God's goodness in saying that he was not suffered to take his breath (while yet he had such good use of his reason and speech as to be able to talk thus) and on his justice in saying that it was without cause. Yet it is true that as, on the one hand, there are many who are chargeable with more sin than the common infirmities of human nature, and yet feel no more sorrow than that of the common calamities of human life, so, on the other hand, there are many who feel more than the common calamities of human life and yet are conscious to themselves of no more than the common infirmities of human nature. (4.) He was in no capacity at all to make his part good with God, Job 9:19. [1.] Not by force of arms. "I dare not enter the lists with the Almighty; for if I speak of strength, and think to come off by that, lo, he is strong, stronger than I, and will certainly overpower me." There is no disputing (said one once to Cæsar) with him that commands legions. Much less is there any with him that has legions of angels at command. Can thy heart endure (thy courage and presence of mind) or can thy hands be strong to defend thyself, in the days that I shall deal with thee? Eze 22:14. [2.] Not by force of arguments. "I dare not try the merits of the cause. If I speak of judgment, and insist upon my right, who will set me a time to plead? There is no higher power to which I may appeal, no superior court to appoint a hearing of the cause; for he is supreme and from him proceeds every man's judgment, which he must abide by."
2. He knew so much of himself the he durst not stand a trial, Job 9:20,21. "If I go about to justify myself, and to plead a righteousness of my own, my defence will be my offence, and my own mouth shall condemn me even when it goes about to acquit me." A good man, who knows the deceitfulness of his own heart, and is jealous over it with a godly jealousy, and has often discovered that amiss there which had long lain undiscovered, is suspicious of more evil in himself than he is really conscious of, and therefore will by no means think of justifying himself before God. If we say we have no sin, we not only deceive ourselves, but we affront God; for we sin in saying so, and give the lie to the scripture, which has concluded all under sin. "If I say, I am perfect, I am sinless, God has nothing to lay to my charge, my very saying so shall prove me perverse, proud, ignorant, and presumptuous. Nay, though I were perfect, though God should pronounce me just, yet would I not know my soul, I would not be in care about the prolonging of my life while it is loaded with all these miseries." Or, "Though I were free from gross sin, though my conscience should not charge me with any enormous crime, yet would I not believe my own heart so far as to insist upon my innocency nor think my life worth striving for with God." In short, it is folly to contend with God, and our wisdom, as well as duty, to submit to him and throw ourselves at his feet.
²² This is one thing, therefore I said it, He destroyeth the perfect and the wicked.
²³ If the scourge slay suddenly, he will laugh at the trial of the innocent.
²⁴ The earth is given into the hand of the wicked: he covereth the faces of the judges thereof; if not, where, and who is he?
Here Job touches briefly upon the main point now in dispute between him and his friends. They maintained that those who are righteous and good always prosper in this world, and none but the wicked are in misery and distress; he asserted, on the contrary, that it is a common thing for the wicked to prosper and the righteous to be greatly afflicted. This is the one thing, the chief thing, wherein he and his friends differed; and they had not proved their assertion, therefore he abides by his: "I said it, and say it again, that all things come alike to all." Now, 1. It must be owned that there is very much truth in what Job here means, that temporal judgments, when they are sent abroad, fall both upon good and bad, and the destroying angel seldom distinguishes (though once he did) between the houses of Israelites and the houses of Egyptians. In the judgment of Sodom indeed, which is called the vengeance of eternal fire (Jude 1:7), far be it from God to slay the righteous with the wicked, and that the righteous should be as the wicked (Ge 18:25); but, in judgments merely temporal, the righteous have their share, and sometimes the greatest share. The sword devours one as well as another, Josiah as well as Ahab. Thus God destroys the perfect and the wicked, involves them both in the same common ruin; good and bad were sent together into Babylon, Jer 24:5,9. If the scourge slay suddenly, and sweep down all before it, God will be well pleased to see how the same scourge which is the perdition of the wicked is the trial of the innocent and of their faith, which will be found unto praise, and honour, and glory, 1Pe 1:7, Ps 66:10.
Let this reconcile God's children to their troubles; they are but trials, designed for their honour and benefit, and, if God be pleased with them, let not them be displeased; if he laugh at the trial of the innocent, knowing how glorious the issue of it will be, at destruction and famine let them also laugh (Job 5:22), and triumph over them, saying, O death! where is thy sting? On the other hand, the wicked are so far from being made the marks of God's judgments that the earth is given into their hand, Job 9:24 (they enjoy large possessions and great power, have what they will and do what they will), into the hand of the wicked one (in the original, the word is singular); the devil, that wicked one, is called the god of this world, and boasts that into his hands it is delivered, Lu 4:6. Or into the hand of a wicked man, meaning (as bishop Patrick and the Assembly's Annotations conjecture) some noted tyrant then living in those parts, whose great wickedness and great prosperity were well known both to Job and his friends. The wicked have the earth given them, but the righteous have heaven given them, and which is better—heaven without earth or earth without heaven? God, in his providence, advances wicked men, while he covers the faces of those who are fit to be judges, who are wise and good, and qualified for government, and buries them alive in obscurity, perhaps suffers them to be run down and condemned, and to have their faces covered as criminals by those wicked ones into whose hand the earth is given. We daily see that this is done; if it be not God that does it, where and who is he that does it? To whom can it be ascribed but to him that rules in the kingdoms of men, and gives them to whom he will? Da 4:32. Yet, 2. It must be owned that there is too much passion in what Job here says. The manner of expression is peevish. When he meant that God afflicts he ought not to have said, He destroys both the perfect and the wicked; when he meant that God pleases himself with the trial of the innocent he ought not to have said, He laughs at it, for he doth not afflict willingly. When the spirit is heated, either with dispute or with discontent, we have need to set a watch before the door of our lips, that we may observe a due decorum in speaking of divine things.
²⁵ Now my days are swifter than a post: they flee away, they see no good.
²⁶ They are passed away as the swift ships: as the eagle that hasteth to the prey.
²⁷ If I say, I will forget my complaint, I will leave off my heaviness, and comfort myself:
²⁸ I am afraid of all my sorrows, I know that thou wilt not hold me innocent.
²⁹ If I be wicked, why then labour I in vain?
³⁰ If I wash myself with snow water, and make my hands never so clean;
³¹ Yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me.
³² For he is not a man, as I am, that I should answer him, and we should come together in judgment.
³³ Neither is there any daysman betwixt us, that might lay his hand upon us both.
³⁴ Let him take his rod away from me, and let not his fear terrify me:
³⁵ Then would I speak, and not fear him; but it is not so with me.
Job here grows more and more querulous, and does not conclude this chapter with such reverent expressions of God's wisdom and justice as he began with. Those that indulge a complaining humour know not to what indecencies, nay, to what impieties, it will hurry them. The beginning of that strife with God is as the letting forth of water; therefore leave it off before it be meddled with. When we are in trouble we are allowed to complain to God, as the Psalmist often, but must by no means complain of God, as Job here.
I. His complaint here of the passing away of the days of his prosperity is proper enough (Job 9:25,26): "My days (that is, all my good days) are gone, never to return, gone of a sudden, gone ere I was aware. Never did any courier that went express" (like Cushi and Ahimaaz) "with good tidings make such haste as all my comforts did from me. Never did ship sail to its port, never did eagle fly upon its prey, with such incredible swiftness; nor does there remain any trace of my prosperity, any more than there does of an eagle in the air or a ship in the sea," Pr 30:19. See here, 1. How swift the motion of time is. It is always upon the wing, hastening to its period; it stays for no man. What little need have we of pastimes, and what great need to redeem time, when time runs out, runs on so fast towards eternity, which comes as time goes! 2. How vain the enjoyments of time are, which we may be quite deprived of while yet time continues. Our day may be longer than the sun-shine of our prosperity; and, when that is gone, it is as if it had not been. The remembrance of having done our duty will be pleasing afterwards; so will not the remembrance of our having got a great deal of worldly wealth when it is all lost and gone. "They flee away, past recall; they see no good, and leave none behind them."
II. His complaint of his present uneasiness is excusable, Job 9:27,28. 1. It should seem, he did his endeavour to quiet and compose himself as his friends advised him. That was the good he would do: he would fain forget his complaints and praise God, would leave off his heaviness and comfort himself, that he might be fit for converse both with God and man; but, 2. He found he could not do it: "I am afraid of all my sorrows. When I strive most against my trouble it prevails most over me and proves too hard for me!" It is easier, in such a case, to know what we should do than to do it, to know what temper we should be in than to get into that temper and keep in it. It is easy to preach patience to those that are in trouble, and to tell them they must forget their complaints and comfort themselves; but it is not so soon done as said. Fear and sorrow are tyrannizing things, not easily brought into the subjection they ought to be kept in to religion and right reason. But,
III. His complaint of God as implacable and inexorable was by no means to be excused. It was the language of his corruption. He knew better, and, at another time, would have been far from harbouring any such hard thoughts of God as now broke in upon his spirit and broke out in these passionate complaints. Good men do not always speak like themselves; but God, who considers their frame and the strength of their temptations, gives them leave afterwards to unsay what was amiss by repentance and will not lay it to their charge.
1. Job seems to speak here, (1.) As if he despaired of obtaining from God any relief or redress of his grievances, though he should produce ever so good proofs of his integrity: "I know that thou wilt not hold me innocent. My afflictions have continued so long upon me, and increased so fast, that I do not expect thou wilt ever clear up my innocency by delivering me out of them and restoring me to a prosperous condition. Right or wrong, I must be treated as a wicked man; my friends will continue to think so of me, and God will continue upon me the afflictions which give them occasion to think so. Why then do I labour in vain to clear myself and maintain my own integrity?" Job 9:29. It is to no purpose to speak in a cause that is already prejudged. With men it is often labour in vain for the most innocent to go about to clear themselves; they must be adjudged guilty, though the evidence be ever so plain for them. But it is not so in our dealings with God, who is the patron of oppressed innocency and to whom it was never in vain to commit a righteous cause. Nay, he not only despairs of relief, but expects that his endeavour to clear himself will render him yet more obnoxious (Job 9:30,31): "If I wash myself with snow-water, and make my integrity ever so evident, it will be all to no purpose; judgment must go against me. Thou shalt plunge me in the ditch" (the pit of destruction, so some, or rather the filthy kennel, or sewer), "which will make me so offensive in the nostrils of all about me that my own clothes shall abhor me and I shall even loathe to touch myself." He saw his afflictions coming from God. Those were the things that blackened him in the eye of his friends; and, upon that score, he complained of them, and of the continuance of them, as the ruin, not only of his comfort, but of his reputation. Yet these words are capable of a good construction. If we be ever so industrious to justify ourselves before men, and to preserve our credit with them,—if we keep our hands ever so clean from the pollutions of gross sin, which fall under the eye of the world,—yet God, who knows our hearts, can charge us with so much secret sin as will for ever take off all our pretensions to purity and innocency, and make us see ourselves odious in the sight of the holy God. Paul, while a Pharisee, made his hands very clean; but when the commandment came and discovered to him his heart-sins, made him know lust, that plunged him in the ditch. (2.) As if he despaired to have a fair hearing with God, and that were hard indeed. [1.] He complains that he was not upon even terms with God (Job 9:32): "He is not a man, as I am. I could venture to dispute with a man like myself (the potsherds may strive with the potsherds of the earth), but he is infinitely above me, and therefore I dare not enter the lists with him; I shall certainly be cast if I contend with him." Note, First, God is not a man as we are. Of the greatest princes we may say, "They are men as we are," but not of the great God. His thoughts and ways are infinitely above ours, and we must not measure him by ourselves. Man is foolish and weak, frail and fickle, but God is not. We are depending dying creatures; he is the independent an immortal Creator. Secondly, The consideration of this should keep us very humble and very silent before God. Let us not make ourselves equal with God, but always eye him as infinitely above us. [2.] That there was no arbitrator or umpire to adjust the differences between him and God and to determine the controversy (Job 9:33): Neither is there any days-man between us. This complaint that there was not is in effect a wish that there were, and so the LXX. reads it: O that there were a mediator between us! Job would gladly refer the matter, but no creature was capable of being a referee, and therefore he must even refer it still to God himself and resolve to acquiesce in his judgment. Our Lord Jesus is the blessed days-man, who has mediated between heaven and earth, has laid his hand upon us both; to him the Father has committed all judgment, and we must. But this matter was not then brought to so clear a light as it is now by the gospel, which leaves no room for such a complaint as this. [3.] That the terrors of God, which set themselves in array against him, put him into such confusion that he knew not how to address God with the confidence with which he was formerly wont to approach him, Job 9:34,35. "Besides the distance which I am kept at by his infinite transcendency, his present dealings with me are very discouraging: Let him take his rod away from me." He means not so much his outward afflictions as the load which lay upon his spirit from the apprehensions of God's wrath; that was his fear which terrified him. "Let that be removed; let me recover the sight of his mercy, and not be amazed with the sight of nothing but his terrors, and then I would speak and order my cause before him. But it is not so with me; the cloud is not at all dissipated; the wrath of God still fastens upon me, and preys on my spirits, as much as ever; and what to do I know not."
2. From all this let us take occasion, (1.) To stand in awe of God, and to fear the power of his wrath. If good men have been put into such consternation by it, where shall the ungodly and the sinner appear? (2.) To pity those that are wounded in spirit, and pray earnestly for them, because in that condition they know not how to pray for themselves. (3.) Carefully to keep up good thoughts of God in our minds, for hard thoughts of him are the inlets of much mischief. (4.) To bless God that we are not in such a disconsolate condition as poor Job was here in, but that we walk in the light of the Lord; let us rejoice therein, but rejoice with trembling.
在本章及下一章中，我們看見約伯對比勒達講論的回答；他在其中敬重地論到神，謙卑地論到自己，深切地論到自己的苦難，卻沒有隻字片語影射他的朋友或他們對他的不仁，也沒有直接回應比勒達所說的話。他明智地緊扣案情的是非，不對經辦此案的人加以評論，也不找機會攻擊他。在本章中我們看到：I. 神公義的教義被提出（Job 9:2）。II. 由神的智慧、大能與主權統治加以證明（Job 9:3-13）。III. 對此教義的應用，其中：1. 他定自己的罪，承認自己無論在律法上或在爭戰中都不能與神相爭（Job 9:14-21）。2. 他堅持己見，認為我們不能憑人外在的境遇來判斷其品格（Job 9:22-24）。3. 他抱怨自己苦難之深、所陷的混亂，以及不知所措的迷惘（Job 9:25-35）。