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Chinese10/9/2019English
經文:約伯記五至六章
鑰節:「……不要不公……我的事有理。」(6:29)
提要

        以利法繼續與約伯談話,並論斷他;雖然他所說的含有一些真理,他卻誤解了約伯的實況。他只基於他自己的經驗,和對上帝的有限知識,作一般性的申述結果說出來的道理也很「有限」。在尋常的情況下,也許他的意見是非常可取並且有幫助的;但是對約伯卻毫無用處。他還故意提到愚妄人遭災的例子,以此暗諷約伯(5:2~4)。他固執地堅持,不幸和患難是罪的結果;而苦難的多少,全看罪的大小;暗示說,約伯的罪實在很大。以利法的假定是錯的。繁昌不一定是悔罪的結果,也不會和個人的虔誠成正比例。我們所得的一切,全在於上帝的意願。

        以利法鼓勵約伯,祈求上帝的憐憫和公正:「祂行大事不可測度,行奇事不可勝數」(5:9)。他提議說,只要你悔罪並尋求上主,那一切便可復原,於是他鼓勵約伯不要失去信心。以利法假定,不論約伯犯了什麼樣的罪,以致於現在受罰,但總可引導約伯悔改。他又試圖解釋約伯的悲劇,乃是上帝的管教,因此警告約伯:「你不可輕看全能者的管教」(5:17),上帝有可能再一次的祝福他,並歸還他失去的一切,只要他停止堅持自己的無辜,並且真誠悔罪。約伯和以利法皆受到了當代相同信仰思潮的影響,但是不管他多麼努力去找,總是找不出自己那裡有錯(6:24)。誠如讀者們所知,約伯在他受災難的時刻,確實是無辜的(2:3b)。

        對約伯和他的朋友來說,上帝降在他們生活上的最高祝福,便是得享快樂長壽,並且有很多的兒女和後代(5:25~26)。在上帝所定的時間,祂果然回復了約伯的幸福,並且給他上述的一切;但這並不是悔罪的結果(雖然後來約伯因為失去信心,真的悔罪);實在是因為約伯通過了試驗,忍受了撒但的試探。由此,最後的結果,是上帝得到榮耀。

        約伯在對話中開始防衛自己,因為當時的情況彷彿他正在被審判一樣。他繼續低吟自己的悲歌(接續第三章),但比前次多加了些解釋和申辯(6:1~13)。他以動物為例,表示自己的抱怨並不是沒有理由的(6:5)。他的苦難是他所厭惡的;就像難以下嚥的食物一樣(6:6)。接著約伯最後終於親口說出,他的苦難來自上帝。祂和他作對,看他像仇人一樣;約伯這番見解的產生,和以利法前面那段話不無關係。實在地,他的受苦,是從撒但的攻擊來的,不過牠們也得到上帝的許可;一切都在祂的控制之中。約伯繼續相信上帝至高的統治,使他轉向上帝祈求:希望上帝能答應他,使他快些死去,來結束自己的悲苦。

        約伯和他的朋友說,他對他們的缺乏了解自己及同情心,深感失望;並且他們判斷的態度,使他感到更糟。他沒有邀請他們,也沒有請他們幫助;但他們還是來了,結果,約伯的神奇不幸,只是令他們更加失望、迷惘、並造成懼怕(6:20~23)。

        因為他們和他在一起,於是,約伯要求他們牢靠的幫助;不要只是質疑而沒有答案,或毫無根據的胡亂指控。他們不相信他無罪的辯解,所以他們說他是撒謊的(6:30)。約伯曾求他們停止,並持公正態度,說:「我的事有理」(6:29)。約伯的屬靈情況,真的是只有他和上帝之間的私事,但是至少,他有能力和信心抵擋那些控告他的人。

禱告

        主上帝,您是我們的管理者。我們在每一件與己有關的事上信靠您,不管我們認定這事是好是壞。願我們,像約伯一樣,沒有隱蔽那位聖善者的言語,反而時時與您的真理溝通。哦主啊!奉耶穌基督的名禱告,阿們。

English

Scriptures:Read Job 5&6
Key Verse:"...let there be no injustice... my righteousness still stands."(Job 6:29)
Overview

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        Eliphaz continued his discourse of judgment upon Job, and although his words still contained truth, he misunderstood Job's condition. He made general statements based upon his experience and limited knowledge of God, but that is exactly what is was, "limited." Under usual circumstances, however, his counsel would be very wise and helpful; but it was of no help to Job. Indirectly, Eliphaz called Job foolish by relating the circumstances of a fool, which were the same as Job's (5:2-4). He persisted by insisting that adversity and affliction come as a result of sin, and the intensity of the suffering was dependent upon the greatness of the sin, implying that Job's sin was indeed great. Eliphaz's assumptions were wrong. Prosperity does not necessarily follow repentance; neither does it come in proportion to one's piety. All we have depends on God's good pleasure.

        Eliphaz encouraged Job to appeal to the mercy and justice of God "who does great things, and unsearchable, marvelous things without number" (5:9). If Job only repented and sought the Lord, then he might be restored, suggested Eliphaz. Therefore, he encouraged Job not to lose hope. Whatever Job might have done that was sinful, Eliphaz assumed, was now being punished, that it might lead to Job's repentance. Eliphaz tried to explain Job's tragedy by saying that God was chastising him; therefore, he warned Job to "not despise the chastening of the Almighty" (5:17), since it was possible for God to once again bless him and give him back all that he had lost, if he would only stop insisting on his innocence and come to repentance. Job had come from the same school of thought as Eliphaz, but no matter how hard he tried, he could not figure out where he had erred (6:24). However, as the reader is aware, Job was blameless at the time of his calamities (2:3b).

        For Job and his friends, the ultimate blessing of God upon their lives was to live a long, happy life and have many children and descendants (5:25-26). In God's own timing, He would indeed restore Job and give him these very things; but it was not to come as a result of repentance (although Job did later repent because of his lack of faith), rather as a result of Job's passing the test and withstanding Satan's temptations. Thereby, the ultimate result would be the glorification of God.

        Job responded in his own defense, for it was as though he had been put on trial. He continued his lamentation (from chapter three), but now he gave justification for the words he had spoken (6:1-13). By using animals as examples, he expressed that his complaints were not without good cause (6:5). His sufferings were something he detested, just like loathsome food (6:6). Job finally verbalized that his suffering was from God, who had come against him as an enemy; at least Eliphaz's theological discussion helped Job come to this recognition. In actuality, his suffering came from the attacks of Satan, but nonetheless they were allowed by God, and God was still in control. Job's continued belief in the sovereignty of God made him turn to God in prayer, that He might grant his request, which was still a longing for death to end his misery.

        Job addressed his friends by expressing his disappointment in their lack of understanding and sympathy, as well as their judgmental attitudes which made him feel even worse. He had not invited them nor had he asked for their help, but still they came, only to be disappointed, confused, and made afraid because of Job's mysterious misfortune (6:20-23).

        Since they were with him, however, Job asked them for concrete help, not mere speculations that would bring no answers or accusations that had no proof. They did not believe his pleas of innocence, and so they were accusing him of being a liar (6:30). Job had to plead for them to stop and show justice, saying, "my righteousness still stands" (6:29). Job's spiritual condition was truly between him and God alone, but at least he had the strength and confidence to stand up to his accusers.

Prayer

        Lord God, 'You are our Sovereign. We trust You in everything that happens to us, whether we judge it to be good or bad. May we, like Job, not conceal the Words of the Holy One but faithfully communicate Your truth, O Lord.


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