提要
約伯的哀歌說，他末後的日子，已剩不多，匆匆將逝，且滿災患。他再度迷惑，為什麼上帝還要照顧像人這樣一個腐朽（13：28）而不潔的東西（14：4）呢？他確認，人的日子，全由上帝數算；祂控制著每一個人的生涯。既然上帝知道約伯的死期，約伯就希望上帝從他身上移走神聖的憤怒，使他生命終了之後得以安息（14：6）。
在約伯的時代，對上帝只有有限的知識；同樣，對於死後的知識，他們也很有限。對於上帝後來的啟示，在新約時代中說得更清楚的部份，他們全不知道。約伯相信，人死後，會到陰間（一個黑暗的地方，好人壞人的共同歸宿）；但這並不是合乎「生命」的思想。約伯表達他的憂傷和無望，以為人全無盼望，甚至連樹木死了以後，根「得了水氣」，會長新芽還不如（14：9）。於是約伯開始更深地，彷徨著關於死的問題。生命在死了以後真的全無希望嗎？約伯要求上帝，在陰間隱藏保護他，直到祂的怒氣消失。然後他再要求上帝紀念他（14：13），以期在他身上能有改變（14：14b），而上帝對他能轉怒為喜（藉著祂手的工作），然後兩下能彼此相交（14：15）。 約伯的思想和邏輯，從一個深為失望的心發出，以為生命充滿了試驗，生命使他感到無望。約伯不僅覺得生命是混淆迷惑的，死亡也是如此。它是可畏可怕的，所以需要上帝的安慰。即使在新約時代，人們也認為死亡像是被仇敵打敗一樣（林前15：26，51~55）。
約伯關於人死後生命的問題，在耶穌基督宣告說：「復活在我，生命也在我，信我的人，雖然死了，也必復活；凡活著信我的人，必永遠不死」（約11：25~26）以前，從未有過答案。在耶穌裡，我們有榮耀、安全、保證的希望。祂為黑暗中的人帶來了亮光（提後1：10）。藉著祂，我們能有更光輝的生命和與上帝間的永遠交通。只有祂，創造了生命，也能給人生命（約1：3~5），而祂既是永活的，我們這信的人，也有和祂同活的保證（14：19）。
假如約伯知道永生，那他就會了解，地上的生命何其短暫，而他所受的試驗又何其微小。就算你能活到969歲，像瑪土撒拉（創5：27）一樣，那和永生相比，仍然是短得很。不過，在他仍活著的時候，約伯需要上帝的同情，而他也不能了解，上帝的嚴厲，能毀滅一切他可能有的希望（14：19b）。
以利法的第二番辯論，不像他第一次那麼友善。他對約伯一直堅持自己的清白，以及抵制他對事情的神學解釋，感到困窘。以利法暗示約伯，他既愚昧又驕傲，言論又毫無用處。對約伯更嚴重的定罪，說約伯是一個異端者，不但害了自己，且由於對上帝的看法錯誤，會帶人輕視敬畏上帝，毀壞對上帝的祈禱，而害了他人（15：4）。
以利法原先相信約伯是真誠的，但卻是真誠地錯誤。現在，既然他聽了約伯的言論，就更相信約伯是早就打定主意選擇邪道，並改變心靈抵擋上帝（15：13）。但是因為以利法沒有證據，他只能說約伯的話是作見證反對他（15：6）
以利法責罵約伯自義，並宣告自己無罪；其立場是強調全人類都是墮落的，同時又強烈地提出，基於自己觀察和傳統的正統論說：上帝只懲罰壞人，好人會受到祝福。因為約伯曾主張上帝會讓壞人興旺（12：6），以利法反駁說，他們就是興旺，也是短暫的，而其剩下的日子（包括約伯），則會生活在黑暗和徒勞之中（15：21~22，29~31）。約伯和以利法都看重在今生，因為他們沒看見上帝所見的。是的，上帝處罰犯罪，沒有錯；可是往往在來世才被人看見。
|
Overview
Job laments that his last days, which are only a few, are fleeting and so full of trouble. He wonders again why God would watch over such a rotten (13:28) and unclean thing (14:4) as mankind. He affirms that man's days are numbered by God; He is in control of every person's life-span. Since God knows Job's appointed time of death, Job wishes that God would remove His wrath from him so he might have some rest before his life is over (14:6).
Just as there was a limited knowledge of God in Job's day, there was also a limited knowledge of life after death. They were unaware of God's later revelations which made it more clear in New Testament times. Job believed that after death there was a type of existence in Sheol (a place of darkness for both the good and the bad), but this was not thought of as "life." Job expressed his sadness and despair that man had no hope, unlike a tree that appears to be dead but will sprout anew "at the scent of water" on its roots (14:9). Then Job began to ponder the question of death more deeply. Was there really no hope for life after death? Job asked God to hide and protect him in Sheol until His wrath had passed. Then he longed for God to remember him (14:13), that there might be a change in him (14:14b) and that God would find pleasure in him (the work of His hands), so that they might commune together (14:15).
Job's thinking and logic came from a heart of deep despair and a life full of many trials, a life which he felt was hopeless. Not only was Job's life of turmoil a mystery to him but so was death; it was dreadful and fearful, so he longed for God's comfort. Even in New Testament times, death was considered to be like a defeat by an enemy, (1 Corinthians 15:26, 51-55).
Job's question about man living after death was not answered until centuries later by Jesus Christ: "I am the resurrection and the life, He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die" (John 11:25-26). In Jesus we have the hope of glory, security, and assurance. He brings light in the midst of darkness (2 Timothy 1:10). Through Him we can have a more glorious life and eternal fellowship with God. Only He who created life can also give life (John 1:3-5), and since He is alive, we who believe in Him have the assurance that we will live with Him (John 14:19).
If Job had understood eternal life, then he would have realized how very short life on earth was, and how temporal his trials were. Even if one lives to be 969, like Methuselah (Genesis 5:27), it is still a short time compared to eternity. Job, however, needed God's compassion while he still lived, and he could not understand the severity of God which was destroying any hope he might have had (14:19b).
Eliphaz's second speech was not as friendly as his first. He was frustrated by Job's persistent plea of innocence and rejection of their theological interpretation of events. Eliphaz insinuated that Job was both unwise and proud, and that his speeches were useless. A more serious charge against Job was that he was a heretic who would not only harm himself but others by his erroneous views of God which would lead to the depreciation of the fear of God, and thus undermine prayer to God (15:4).
Eliphaz had formerly believed Job was sincere but sincerely wrong. Now, since he has heard Job's speeches, he believes Job has presumptuously chosen iniquity and turned his spirit against God (15:13). But since Eliphaz does not have proof, he says Job's words testify against him (15:6).
Eliphaz rebuked Job's justification and claims to innocence by emphasizing the total depravity of man, and once again he strongly proposes the orthodox theory, based upon his own observation and tradition, that God only punishes the wicked and the righteous receive only blessings. Since Job had asserted that God allows the wicked to prosper (12:6), Eliphaz responded by saying that their prosperity was only temporal, and the rest of their days (including Job) would be lived out in darkness and futility (15:21-22, 29-31). Both Job and Eliphaz were concentrating on the present life, since they did not see as God sees. Yes, it is true that God punishes sin, but often it is only visible in the life hereafter.
|
