约伯记生命读经 · 第6篇

约伯与他三友之间三回辩论的第一回四至十一章（二）约伯的表白

The First of the Three Rounds in the Debates Between Job and his Three Friends Chapters 4—11 (2) Job's Vindication

1读经：约伯记六至七章。以利法责备、改正约伯以后，约伯就为自己表白。六至七章专专记载约伯的表白。

1Scripture Reading: Job 6—7 After Eliphaz's rebuking and correcting, Job vindicated himself. Chapters six and seven are devoted to Job's vindication

壹陈述他的苦况

I. STATING HIS GRIEVANCES

2首先在六章一至七节，约伯陈述他的苦况：『惟愿我的苦恼称一称，我的灾害也一同放在天平里。那就比海沙更重；所以我的言语急躁。』（２～３。）然后他说，全能者的箭在他身上，其毒，他的灵喝尽了；神的惊吓摆阵攻击他。（４。）

2First, in 6:1-7 Job stated his grievances. He said, "Oh that my vexation were weighed indeed,/And that my ruin were lifted onto the scales together with it!/For then it would be heavier than the sand of the seas;/Therefore my words have been rash" (vv. 2-3). Then he went on to say that the arrows of the Almighty were with him and were the poison of which his spirit drank up and that the terrors of God were arrayed like an army against him (v. 4

贰向神挑战，

II. CHALLENGING GOD CONCERNING

要知道神对他有多少要求

HOW MUCH GOD WOULD REQUIRE OF HIM

3约伯接著向神挑战，要知道神对他有多少要求。（８～１３。）约伯说，『惟愿我得著所求的，愿神赐我所切望的；愿神乐意把我压碎，松手将我剪除！』（８～９。）从约伯的说话中可以看出，他与保罗截然不同；保罗将要殉道时是夸胜的喜乐。『我有甚么气力，使我等候？我有甚么结局，使我忍耐？我的气力岂是石头的气力？我的肉身岂是铜的么？我里面岂不是毫无帮助么？机智岂不是从我赶尽么？』（１１～１３。）这里约伯向神挑战，问神对他有多少要求。对约伯而言，神似乎对待他像对石头或铜一样。约伯题到机智，指明他在各面已被耗尽，成为空虚。

3Job continued by challenging God concerning how much God would require of him (vv. 8-13). Job said, "Oh that I might have my request,/And that God would grant me what I long for;/That God would be willing to crush me;/That He would release His hand and cut me off!" (vv. 8-9). In his speaking Job surely was different from Paul, who rejoiced triumphantly when he was about to be martyred. "What is my strength, that I should wait?/And what is my end, that I should be patient?/Is my strength the strength of stones?/Or is my flesh bronze?/Is there any help for me at all within me,/And has all wisdom been driven away from me?" (vv. 11-13). Here Job was challenging God, asking Him how much He would require of him. It seemed to Job that God was treating him as if he was stone or bronze. Job'sword regarding wisdom indicates that he had been exhausted in every way and had become empty

参责怪他的朋友

III. BLAMING HIS FRIENDS

不向他表示慈爱

FOR NOT SHOWING KINDNESS TO HIM

4约伯责怪他的朋友不向他这个在神击打下灰心的人，表示慈爱。（１４～２３。）约伯对他们说，『那将要灰心的，他的朋友当以慈爱待他，免得他离弃对全能者的敬畏。我的弟兄诡诈，好像荒漠中的溪水，又像荒漠中溪水流干的河道。这河，因结冰而混浊不清，有雪藏在其中。何时被晒暖，就完全溶化；炎热时，便从原处干涸。』（１４～１７。）这里约伯将他的朋友比作剩下没有多少水的溪水，也将他们比作因结冰和藏雪而混浊黑暗的溪水，至终被太阳晒暖而干涸。约伯乃是说，他将要灰心时，他的朋友没有任何『水』来供应他。

4Job blamed his friends for not showing kindness to him, who was fainting under the striking of God (vv. 14-23). Job said to them, " To him who is fainting there should be kindness from his friend, / Else he will forsake the fear of the Almighty. / My brothers have dealt as treacherously as a desert brook,/As the rivulets of the desert brooks that pass away,/Which are turbid because of the ice, / And into which the snow hides itself./When they are scorched, they are completely consumed;/When it is hot, they are dried up from their place" (vv. 14-17). Here Job compared his friends to water brooks that did not have much water. He also compared them to brooks that were turbid, dark, because of ice and snow and that were eventually scorched by the sun and became dry. Job was saying that his friends did not have any "water" with which to supply him as he was fainting.

肆自以为义，说他在任何事上都无错

IV. JUSTIFYING HIMSELF BY SAYING THAT

HE WAS NOT WRONG IN ANYTHING

5约伯自以为义，说他在任何事上都无错。（２４～３０。）『请你们教导我，我便不作声；使我明白在何事上有错。正直的言语，力量何其大！但你们责备，是责备甚么呢？绝望人的讲论，既然如风，你们还想要驳正言语么？』（２４～２６。）这里约伯是说，以利法的话不是正直的，而是弯曲、带有偏见的。他们若是正直的，约伯就会得他们的帮助。在二十七节约伯接著说，『你们竟然想为孤儿拈阄，以朋友当货物。』约伯告诉他的朋友，他们不是待他如朋友，而是待他如同人讨价还价的货物。

5Job justified himself by saying that he was not wrong in anything (vv. 24-30). "Teach me and I will be silent;/Cause me to understand how I have erred./ How forceful are upright words!/But what does this reproving from you reprove?/Do you think you can reprove words?/But the words of a desperate man are for the wind" (vv. 24-26). Here Job was saying that Eliphaz'swords were not upright but crooked and biased. If they had been upright, Job would have been helped by them. In verse 27 Job went on to say, "You would even cast lots over the orphan/And bargain over your friend." Job told his friends that they treated him not as a friend but as merchandise over which people bargain regarding the price

6在二十八至三十节，约伯继续说，『现在请你们看看我，我决不当面说谎。请你们转意，不要不公。务请转意，在这事上我还是有公义。我的舌上，岂有不公么？我的上膛，岂不辨灾害么？』这里约伯很强的宣告说，在这事上他还是有公义。他表白自己，坚持他在任何事上都没有错。伍表示他对人生的

6In verses 28 through 30 Job continued, "Now then be pleased to look upon me,/For surely I will not lie to your face./Turn now; let there be no injustice./Indeed turn; my righteousness is still here./Is there any injustice on my tongue?/Can my palate not discern calamities?" Here Job strongly declared that his righteousness was still there (v. 29b). He vindicated himself by insisting that he was not wrong in anything. V. EXPRESSING THAT HE HAD THE COMMON KNOWLEDGE

奋斗、虚空、患难、和结局有常识

OF THE STRUGGLE, THE VANITY, THE TROUBLE, THE SUFFERING, AND THE END OF HUMAN LIFE

7约伯在他的表白中，表示他对人生的奋斗、虚空、患难、和结局有常识。（七１～１０。）虽然约伯认识这些事，却没有在实际中认识神，对神的经纶也毫无认识。

7In his vindication of himself, Job expressed that he had the common knowledge of the struggle, the vanity, the trouble, the suffering, and the end of human life (7:1-10). Although Job knew these things, he did not know God in reality, and he did not know anything concerning God'secon o my.

陆厌弃生命，向神抱怨

VI. LOATHING LIFE AND COMPLAINING

8约伯厌弃生命，向神抱怨，问神为何不赦免他，不任凭他死。（１１～２１。）他说，他灵在困苦中，他要说话；他魂在苦恼里，他要抱怨。（１１下。）他厌弃生命，不愿永活。（１６上。）他最后对神说，『鉴察人的主阿，我若有罪，于你何妨？为何以我当你的箭靶，使我成了自己的累赘？为何不赦免我的过犯，除掉我的罪孽？我现今要卧在尘土中；你要寻找我，我却不在了。』（２０～２１。）这是约伯向神表白自己时的抱怨。

8Job loathed life and complained by asking why God would not forgive him and let him die (vv. 11-21). He said that he would speak in the distress of his spirit and complain in the bitterness of his soul (v. 11b). He loathed life and would not live forever (v. 16a). He concluded by saying to God, "If I have sinned, what have I done to You,/O Watcher of man? /Why have You made me Your target so that I have become a burden to myself?/And why do You not forgive my transgression/And take away my iniquity?/For now I may lie down in the dust;/And You will seek me out, and I will not be" (vv. 20-21). This was Job's complaint as he vindicated himself to God

柒约伯像他的朋友一样，

VII. JOB, LIKE HIS FRIENDS, BEING HALTED

也停留在善恶的知识里，

IN THE KNOWLEDGE OF RIGHT AND WRONG

而不认识神的经纶

NOT KNOWING GOD'SECON O MY

9约伯像他的朋友一样，也停留在善恶的知识里，而不认识神的经纶，没有充分的看见神创造人的定旨。他和他的朋友都毫无神圣的启示，也无神圣生命的经历。他不知道神的目的不是要加增他的完全、正直、公义和纯正。相反的，神的目的是要剥夺他这一切自以为满意的属人美德，好叫他只寻求并得著神自己。他的朋友和他，都不在神所命定要人在的生命树的线上。神把约伯记摆在圣经中，当作一个黑暗的背景。约伯和他朋友的说话，指明他们外表虽是敬虔的人，却都缺少神，没有彰显神。约伯和他的朋友来在一起，只是在辩论，不是在交通。他们没有甚么关于神的事可以彼此交通。

9Job, like his friends, was halted in the knowledge of right and wrong, not knowing God'secon o my, not realizing in an adequate way the purpose of God's creating of man. He and his friends were devoid of the divine revelation and of the experience of the divine life. He had no idea that God had no intention to increase his perfection, uprightness, righteousness, and integrity. Rather, God'sin tent i on was to strip all these human virtues which he had as his contentment, that he could seek and gain only God Himself. Neither his friends nor he were in the line of the tree of life as God ordained man to be. God put the book of Job into the Bible as a black background. The speaking of Job and his friends indicated that although they apparently were godly men, they were short of God, and they did not express God. Job and his friends came together to debate, not to fellowship. They had nothing of God to fellowship with one another

10我们需要考察今天在召会聚会中的说话。我们实行新约的路，乃是要𫗪养众圣徒，好叫他们得著成全和装备，来为神说话。我们想要听的，不是别的，乃是在基督同著召会里的神。我们所讲的，乃是我们所是、所有、所享受、所爱并珍赏的。我们若爱基督，珍赏在基督里的神，那就成为我们所讲的内容。这样，我们在召会聚会中的申言就是丰富的，满了同著基督和召会的神。然而，许多人多年作基督身体上的肢体，仍不能为基督说一两句话。我们可能谈论基督，却不活基督、不珍赏基督或高举基督。倘若这是我们的光景，我们怎能为著神圣的分赐讲说基督，而将祂供应给别人？我盼望从现在起，我们的召会生活满了基督，有基督在我们的祷告、赞美和申言里。

10We need to consider our speaking today in the church meetings. As we are practicing the New Testament way, we desire to nourish, to feed, all the saints that they may be perfected, equipped, to speak for God. What we want to hear is nothing other than God in Christ with the church. We speak what we are, we speak what we have, we speak what we enjoy, and we speak what we love and appreciate. If we love Christ and appreciate God in Christ, that is what we will speak. Then our prophesying in the church meetings will be rich in God with Christ and with the church. However, many have been members of the Body of Christ for years, but still they cannot speak even a short word for Christ. We may talk about Christ, but we may not live Christ or have the practice of appreciating Christ or exalting Christ. If this is our situation, how can we minister Christ to others by speaking Him for the divine dispensing? I hope that from now on our church life will be full of Christ, with Christ in our praying, praising, and prophesying.

11圣经是一本一贯的书。牠开始于神，结束于神；开始于生命树，也结束于生命树；开始于活水的河，也结束于活水的河。这给我们看见圣经是始终一贯的。这本一贯的书，其主题乃是神的经纶，神永远的计画，神的安排，就是要得著人来盛装基督，使基督作人的生命，作人的性情，甚至作人的人位。我们得著基督作我们的生命、性情和人位，就被基督构成；结果我们成了神人，基督人。这样，我们就藉著活基督、显大祂、高举祂而彰显祂。当我们来在一起，或唱诗，或祷告，或说话，或申言，凡我们所作的，都是基督的彰显。

11The Bible is a consistent book. It begins with God, and it ends with God. It begins with the tree of life, and it ends with the tree of life. It begins with the river of living water, and it ends with the river of living water. This shows us the consistency of the Bible. In this consistent book, the subject is God'secon o my, God's eternal plan, God's arrangement, to have man to contain Christ—to have Christ as man's life, as man's nature, and even as man's person. Our having Christ as our life, our nature, and our person means that we are constituted with Christ. As a result of being constituted with Christ, we become a Christ-man, a Christian. Then we express Christ by living Him, by magnifying Him, and by exalting Him. When we come together, whatever we do—our singing, praying, speaking, prophesying—will be an expression of Christ

12保罗在以弗所书的话与约伯记的话非常不同。在以弗所一章保罗说到诸天界里各样属灵的福分：神的拣选、神的豫定，基督的救赎和那灵的印涂。藉著这些福分，三一神与祂所有的受益者成为一，使他们成为召会，就是那在万有中充满万有者的身体。然后在第三章，保罗说他向父屈膝，愿祂藉著祂的灵，用大能使信徒得以加强到里面的人里，使基督藉著信，安家在他们心里，使他们被充满，成为神一切的丰满，就是祂的彰显。神无法对约伯和他的朋友说这样的话，因为他们的属灵文化还是非常原始。因此，他们彼此说话时，只能责备和表白，说虚空和虚无的话。在约伯记十一章十二节，琐法说约伯是『头脑空洞的人』。

12Paul's speaking in Ephesians is very different from the speaking in the book of Job. In Ephesians 1 Paul spoke of the spiritual blessings in the heavenlies: God's choosing, God's predestinating, Christ's redeeming, and the Spirit's sealing. Through such blessings the Triune God becomes one with all His beneficiaries, making them the church, the Body of the One who fills all in all. Then in chapter three Paul said that he bowed his knees to the Father and asked Him to strengthen the believers with power through His Spirit into their inner man, that Christ may make His home in their hearts, that they may be filled unto all the fullness of God to become God's fullness, His expression. God could not speak such things to Job and his friends because their kind of spiritual culture was very primitive. Therefore, when they spoke to one another, they could only rebuke and vindicate, uttering words of vanity and emptiness. In Job 11:12 Zophar called Job "an empty-headed man."

13我们不该积极珍赏约伯和他朋友的说话，而该消极看待，当作一个黑暗的背景，衬托出新约的明亮启示。我盼望藉著研读约伯记，带我们都在神圣的文化里更进一步往前，好使我们被神在基督里的神圣分赐充满，让祂来作我们的生命、生命的供应和一切。

13We should not appreciate the speaking of Job and his friends in a positive way but only in a negative way, as a black background for the bright revelation in the New Testament. I hope that through this study of the book of Job we all will be brought into a further step of our divine culture in order that we may be filled with the dispensing of God in Christ as our life, our life supply, and our everything.