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约伯记生命读经 · 第8篇

约伯与他三友之间

The First of the Three Rounds in the Debates
三回辩论的第一回
Between Job and his Three Friends
四至十一章（四）约伯的不屈服与琐法盲瞎的辩论
Chapters 4—11 (4) Job'sUn yieldingness and Zophar's Blind Argument
1读经：约伯记九至十一章。
1Scripture Reading: Job 9—11
2在本篇信息中，我们要来看约伯的不屈服与琐法盲瞎的辩论。约伯的个性很强，不易被征服；琐法则是愚妄，对于神要将祂自己分赐到祂子民里之经纶的神圣启示并不清楚。
2In this message we will consider Job'sun yieldingness and Zophar's blind argument. Whereas Job was very strong in character and was not easily subdued, Zophar was foolish, not clear in the divine revelation concerning God'secon o my of dispensing Himself into His people
壹 约伯的不屈服
I. JOB'SUN YIELDINGNESS
3约伯的不屈服完全显示在九至十章。一夸口知道他的朋友所知道的
3Job'sun yieldingness is fully shown in chapters nine and ten. A. Boasting in Knowing What His Friends Knew
4约伯夸口知道他的朋友所知道的，说，『我真知道是这样。』（九２上。）约伯是说，他早已知道他的朋友所谈论的，所以他们不需要再说甚么。
4Job boasted in knowing what his friends knew, saying, "I do indeed know that it is so" (9:2a). Job was saying that he already knew what his friends were talking about and that they did not need to speak any more about it
二 承认自己不能与神争竞，或抵挡祂
B. Admitting That He Could Not Contend with God and Resist Him
5约伯承认自己不能与神争竞，或抵挡祂，因为祂是智慧且有能的。（３～１２。）在五至九节约伯题到神对亚当以前的宇宙的审判。约伯问人在神面前怎能成为义之后，就说，『人若愿意与祂争辩，千中之一的事也不能回答。祂心里有智慧，且能力强大，谁向神刚硬而完好无损呢？』（３～４。）没有人能阻挡神，或敢问祂：『你作甚么？』（１２。）
5Job admitted that he could not contend with God and resist Him, because He is wise and mighty (vv. 3-12). In verses 5 through 9 Job alluded to God's judgment upon the preadamic universe. After asking how a man can be righteous before God, Job said, "If he is pleased to contend with Him,/He cannot answer Him one thing in a thousand./He is wise in heart and mighty in strength—/Who has ever resisted Him and come through whole?" (vv. 3-4). No one can stop God or say to Him, "What are You doing?" (v. 12
三 认为即便自己是公义并完全的，也不能胜诉
C. Thinking That He Could Not Win His Case, Even though He Was Righteous and Perfect
6约伯认为即便自己是公义并完全的，也不能胜诉，（１５，２０～２１，）因为神是有能力的，在祂的审判上，必不转回祂的怒气。（１３～２４。）这指明约伯盼望和神一同上法院受审判，约伯作原告，神作被告。这里作原告的约伯有一个错误观念，认为作被告的神是在怒气中对付他。然而，神对付约伯不是由于祂的怒气，而是由于祂的喜悦。神也不是在施行审判，乃是在剥夺他、销毁他、拆毁他，为要用神自己把约伯重新建立起来。
6Job thought that he could not win his case, even though he was righteous and perfect (vv. 15, 20-21), because God is mighty and does not turn back His anger in His judgment (vv. 13-24). This indicates that Job expected that he and God would go to a law court to be judged. Job would be the plaintiff, and God would be the defendant. Here Job as the plaintiff had a wrong concept, thinking that God the defendant was dealing with him in anger. However, God's dealing with Job was not God'sang er but God's good pleasure. It was not God's judging but God's stripping, consuming, and tearing down that He might rebuild Job with God Himself.
四 认为他是人，活在那急速过去的日子里
D. Considering That He Was a Man Living in the Days Which Were Fleeing Away
7约伯认为他是人，活在那急速过去的日子里；他不能与神同听审判，而被神以为无辜。（２５～３５。）
7Job considered that he was a man living in the days which were fleeing away and that he could not be judged together with God and beheld innocent (vv. 25-35
五 埋怨神无理的恶待他，且照著藏在神心里的，
E. Complaining That God Ill-treated Him without Cause on His Side and Attacked Him
一再的攻击他
according to What Was Hidden in God'sHe art
8约伯埋怨神，说神知道他不是恶的，却不以他的罪孽为无罪，反无理的恶待他，并且照著藏在神心里的，一再的攻击他。（十１～１７。）约伯对神说，『要指示我，你为何与我争辩。』（２下。）在十三节他继续说，『然而这些事早已藏在你心里；我知道你久有此意。』这指明约伯找不出神这样对待他的原因，但他相信，神心里隐藏著一些原因。约伯是对的；有件事隐藏在神心里。以弗所三章九节告诉我们隐藏在神里面的奥秘，这是一个历世历代的奥秘。
8Job complained that God, knowing that he was not wicked and not acquitting him of his iniquity, ill- treated him without cause on his side and attacked him again and again according to what was hidden in God'she art (10:1-17). Job said to God, "Make known to me why You contend with me" (v. 2b). In verse 13 he went on to say, "You have hidden these things in Your heart;/I know that this is with You." This indicates that Job could not find the reason for God's treatment of him, but he believed that there had to be some reason hidden in God'she art. Job was right; something was hidden in God'she art. Ephesians 3:9 tells us of the mystery hidden in God. This is the mystery of the ages
9照著约伯记三十八章七节，当神立大地根基的时候，神的天使（神的众子）一同欢呼。这些天使可能不明白神造大地和造人的目的是甚么。亚当自己也不知道，神为甚么照著自己的形像，按著自己的样式造他。（创一２６。）神在历世历代将祂的目的隐藏起来，没有告诉以诺、挪亚、亚伯拉罕、摩西、大卫、所罗门、以赛亚、或任何一位申言者。创造主在祂的创造中作了许多，但在新约时代之前，没有向任何人揭示祂的目的。这隐藏的奥秘乃是神渴慕在祂神圣的三一里，将祂自己分赐并作到祂所创造的人里面，使人成为祂的复制，成为祂的彰显。约伯不知道这点，所以误会了神，以为神对他发怒，正在审判并惩罚他。神的目的不是要审判或惩罚约伯，乃是要把他拆毁，然后以神自己重新把他建立起来。神知道约伯经过一段受苦的时间，就会重新建立起来，成为另一个人－神新造里的新人。这是给约伯、约伯记、和约伯表白的答案。
9According to Job 38:7 the angels of God (the sons of God) shouted for joy when God laid the foundations of the earth. The angels might have wondered what God's purpose was in creating the earth and man. Adam himself did not know why God created him in His image after His likeness (Gen. 1:26). God kept His intention hidden throughout the ages, not telling Enoch, Noah, Abraham, Moses, David, Solomon, Isaiah, or any of the prophets. The Creator did a lot in His creation, but before the New Testament time He did not unveil to anyone what His purpose was. The hidden mystery is that God in His Divine Trinity desires to be dispensed and wrought into His creation, man, to make man His duplication, to make man His expression. Not knowing this, Job misunderstood God and thought that God was angry with him and was judging him and punishing him. God'sin tent i on was not to judge Job or to punish him but to tear him down and then rebuild him with Himself. God knew that after Job had passed through a time of suffering, he would be rebuilt and become another person — a new man in God's new creation. This is the answer to Job, to the book of Job, and to Job's vindication.
10圣经六十六卷书只说到一件事：神在基督里藉著那灵，要将祂自己分赐到我们里面，作我们的生命、性情和一切，好叫我们能活基督并彰显基督。这该是管制我们生活的原则。在实际的一面，这该是今天作我们享受的生命树。圣经主要不是一本讲豫言、教导或豫表的书；圣经乃是一本说到神经纶的书。单单说圣经前后一贯都论到基督，这是不彀的；圣经乃是论到在神经纶里的基督。神的经纶是要在祂神圣的三一里，在基督里藉著那灵，将祂自己分赐到我们里面，使我们得著祂作我们的生命、性情和一切。当我们经历这个，就不再是我们，而是基督在我们里面活著。（加二２０。）这就是生命树。
10The Bible of sixty-six books is for only one thing: for God in Christ by the Spirit to dispense Himself into us to be our life, our nature, and our everything that we may live Christ and express Christ. This should be the principle that governs our life. In a practical way, it should be today's tree of life for our enjoyment. The Bible is not mainly a book of prophecy, teaching, or types. The Bible is a book of God'secon o my. To say merely that the Bible is a book consistently on Christ is not adequate. The Bible is on Christ in God'secon o my. God'secon o my is to dispense Himself in His Divine Trinity in Christ by the Spirit into us that we may have Him as our life, nature, and everything. When we experience this, it is no longer we who live, but it is Christ who lives in us (Gal. 2:20). This is the tree of life
六 希望出生时就死
F. Wishing That He Had Died at His Birth
11约伯希望出生时就死，盼望神放他过去，使他在往死荫之地以前，稍得畅快。（伯十１８～２２。）约伯的不屈服，乃是由于缺少神圣的启示，因此不能明白神藉著灾祸对付他，不是在道德的范围里，就是不在乎他行善或作恶，或者他是对是错，乃是在得著神的范围里，就是说，他应当从寻求道德的完全，转向寻求并得著神，而不是任何别的东西。
11Job wished that he had died at his birth and expected that God would let him alone that he might be somewhat revived before he went to the shadow of death (Job 10:18-22). Job'sun yieldingness was due to the fact that he was devoid of the divine revelation and was thus unable to comprehend that God's dealing with him through disasters was not in the realm of ethics, that is, did not depend on whether he did good or evil, or on whether he was right or wrong, but was in the sphere of God-gaining that he should be turned from seeking perfection in ethics to seeking and gaining God instead of anything else
贰 琐法盲瞎的辩论
II. ZOPHAR'S BLIND ARGUMENT
12在十一章我们看见琐法盲瞎的辩论。
12In chapter eleven we have Zophar's blind argument
一 琐法是在第一回辩论里第三个回答约伯的人
A. Zophar Being the Third One to Answer Job in the First Round of Their Debates
13琐法是在第一回辩论里第三个回答约伯的人。（１。）
13Zophar was the third one to answer Job in the first round of their debates (v. 1).
二 觉得约伯太有复仇心
B. Feeling That Job Was Too Vindictive
14琐法觉得约伯太有复仇心，觉得他的道理不纯净，他在神眼前是不洁净的；神已经忘了他的一些罪孽。（２～６。）
14Zophar felt that Job was too vindictive, that his doctrine was not pure, that he was not clean in God'se yes, and that God had forgotten some of his iniquity (vv. 2-6).
三 教训约伯说，全能的神是无限的
C. Teaching Job That God the Almighty Is Unlimited
15琐法教训约伯说，全能的神是无限的，高如天、深于阴间、比地长、比海宽，无人能阻挡祂审判虚妄、满有罪孽的人，以及头脑空洞的人。（７～１２。）在十二节琐法说，『头脑空洞的人能得知识，那便是野驴的驹子生得像人了。』这必定不是交通或慈爱的话。琐法是说，约伯是一个头脑空洞，完全缺乏知识的人。琐法在这里的藐视和讥诮太过分了，竟把约伯比作野驴的驹子。难怪约伯责怪他的朋友没有向他表示慈爱。
15Zophar taught Job that God the Almighty is unlimited, higher than heaven, deeper than Sheol, longer than the earth, and broader than the sea. No one can stop Him from judging the man of falsehood, iniquity, and the man empty of intelligence (vv. 7-12). In verse 12 Zophar said, "An empty-headed man acquires intelligence/When the foal of a wild assis born as a man." This surely was not a word of fellowship or of lovingkindness. Zophar was saying that Job was an empty- headed man, a person altogether lacking intelligence. In his despising and even sarcastic speaking here, Zophar went so far as to liken Job to a foal of a donkey without any intelligence. It is no wonder that Job blamed his friends for not showing any lovingkindness to him
四 教训约伯说，要将心安正，又向神举手
D. Teaching Job about Setting His Heart Right and Stretching His Hands Out to God
16琐法也教训约伯说，要将心安正，又向神举手，手中若有罪孽，就远远的除掉，也不容错谬住在他帐棚中；那时他必仰起脸来，毫无瑕疵，他也必坚固，无所惧怕；他必忘记苦楚；他在世的日子，要比正午更明，虽有黑暗，仍像早晨；他因有指望，就必稳固，也必坦然安卧；但恶人的眼目必要衰败，他们无路可逃；他们的指望就是绝气。13-（１３～２０。）这就是琐法给约伯的教训。琐法对于人在神面前之地位的了解完全是盲瞎的，他的辩论完全是根据人在道德范围内天然的观念，而对人之于神该是甚么，并没有任何神圣启示的亮光。
16Zophar also taught Job that if he would set his heart right and stretch his hands out to God, and if he put iniquity far away from his hand and did not let wrong dwell in his tents, then he would lift up his face without blemish and would be steadfast and not be afraid. He would forget misery, and his time would rise more brightly than the noonday, or, though dark, it would still be like the morning. He would be secure with hope and lie down without being terrified. But the eyes of the wicked will fail, the way to flee will be lost to them, and their hope will be to end their breathing (vv. 20). Such was the teaching that Zophar gave to Job. Zophar was absolutely blind in the comprehension of man's standing before God, and his argument was altogether based on man's natural concept in the realm of ethics, without any enlightenment of the divine revelation regarding what man should be to God.