36. Satan Among the Saints

Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them. Job 1:6
IT is idle to enquire what day this was — Perhaps it was a special Sabbath kept both in earth and heaven, a day of solemn convocation. In the earliest ages the godly gathered together for worship, with the Lord as their center. Both in heaven and earth they so gather: the communion of saints is one. Alas, how soon the evil entered among the righteous! There is no need that the devil should have been in heaven as a place; but looking down from his throne the Lord saw Satan mingling with those who worshipped him; and he had a word for him. In a rightly-ordered congregation even the wicked have their portion.
From Satan's presence among the sons of God we learn:

I. THAT THE MERE ASSEMBLING OF OURSELVES WITH GOD'S PEOPLE IS OF NO VALUE.

l. Very clearly, it is not acceptable worship to God: for nothing that Satan does can be accepted. His presence among the sons of God is presumption, and not reverence.
2. It is not beneficial to the person's own self; for the fallen spirit remained a devil, and acted like one, even in the presence of God. We must come to the Lord by faith, or our worship is dead and unprofitable.
3. It may be the occasion of more sin; for in the assembly Satan belied Job, and plotted his destruction.
From this we learn:

II. THAT THE BEST ASSEMBLIES ARE NOT FREE FROM EVIL ONES.

1. This should make us continue to meet with the saints even though we know of some in the assembly who are false to their profession. Should the sons of God cease to meet because Satan may come among them?
2. This should cause great heart-searching and the prompt inquiry, "Lord, is it I?" Out of twelve apostles one was a devil, and he was with the Lord at his farewell passover.
3. This should make us watchful even while we are praying.
4. This should make ministers faithful, so that the devil may not be at home
in the congregation, but may be annoyed by the truth which he hates.
5. This should make us long for the perfect assembly above where there will be no mixture, but a sinless congregation.

III. THAT SATAN MAY ASSEMBLE WITH THE SONS OF GOD.

1. To do mischief to saints:

• By accusing them before the Lord, even in their holy things.
• By calling off their thoughts from heavenly concerns, and making them heavy of heart and distracted with care.
• By setting them to criticize instead of hearing to profit.
• By sowing dissensions even in their holy service.
• By exciting pride in preachers, in singers, in those who publicly pray, and in those who give. This is shown in different persons in their style, their tone, their dress, etc.
• By cooling down their ardor, abating their love, chilling their praise, freezing their prayer, and, in general, killing their seal and joy.

2. To do mischief to unconverted hearers:

• By distracting attention from saving truth.
• By raising doubts; by suggesting skeptical ideas, raising dark questions, and putting the man before the Master.
• By suggesting delay to those who may be impressed.
• By quenching prayer, hindering enjoyment, preventing profit, deadening feeling, and robbing God of glory.
• By taking away the word which had been sown; as birds peck up the seed scattered on the highway.

IV. THAT IT IS POSSIBLE TO BE ALL THE MORE SATANIC FOR ASSEMBLING WITH THE SONS OF GOD.

Satan showed the cloven foot in that sacred gathering more than ever.
1. He was brazenly impudent with his Maker.
2. He railed at God's people, even at one of the best of them, whom the Lord himself called "perfect?"
3. He resolved to tempt him, to torture him, and to lead him into rebellion against God, if he could.

• The devil is here at this moment.
• Let us not yield to his suggestions.
• Let us cry to the Lord at once, and trust in the Lord Jesus, who can preserve us from the evil one, even when he is present.

36. 聖徒中間的撒但

一、僅僅與神的百姓一同聚會，本身毫無價值

1. 這並不是神所悅納的敬拜：因為撒但所做的一切，都不可能蒙神悅納。牠出現在神的眾子中間，是僭越，不是敬畏。
   
2. 這對當事人本身毫無益處：那墮落的靈即使在神面前，仍舊是魔鬼，也照樣行魔鬼的事。我們若不是憑信心來到主面前，我們的敬拜就是死的、無益的。
3. 甚至可能成為更多罪惡的機會：因為就在那聚會中，撒但誣告約伯，並策劃要毀滅他。

二、最好的聚會，也不可能沒有惡人混雜

1. 這不該使我們停止與聖徒聚會。難道因為撒但可能混入，神的眾子就不再聚集嗎？
2. 這應當促使我們深刻省察，立刻問：「主啊，是我嗎？」十二使徒中有一個是魔鬼，而且他還在主最後的逾越節筵席中。
3. 這應使我們即便在禱告時，也保持警醒。
4. 這應使傳道人更加忠心，使魔鬼在會眾中不得安逸，反被他所恨惡的真理攪擾、刺痛。
5. 這應使我們更加渴望那完全的天上聚會，在那裡再沒有摻雜，只有毫無罪污的會眾。

三、撒但確實可能與神的眾子一同聚集

1. 為要傷害聖徒

• 在神面前控告他們，甚至在他們最聖潔的事上
• 把他們的心思從天上的事拉開，使心沉重、被憂慮分散
• 使他們不再為得益處而聽道，反而批評、論斷
• 在聖工中撒下紛爭
• 激動驕傲——在講道者、詩班、公開禱告者、奉獻者身上顯露出來
  （表現在他們的風格、語氣、衣著等等）
• 冷卻熱心、削弱愛心、凍結讚美、冰封禱告，
  總而言之，扼殺熱忱與喜樂

2. 為要傷害未悔改的聽眾

• 分散他們對救恩真理的注意力
• 引發懷疑、注入懷疑主義的思想，提出黑暗的問題，
  使人注目於人而非基督
• 對被感動的人暗示拖延
• 熄滅禱告、阻礙喜樂、攔阻得益處、麻木良心、奪去神的榮耀
• 把所撒的道奪去，如同飛鳥啄食落在路旁的種子

四、與神的眾子一同聚集，反而可能變得更加「撒但化」

在那聖潔的聚會中，撒但比以往任何時候都更清楚地露出牠的真面目：

1. 牠對造物主厚顏無恥
2. 牠辱罵神的百姓，甚至攻擊其中最優秀的一位——那位連主自己都稱為「完全」的人
3. 牠決意試探、折磨他，若可能，就引誘他悖逆神

• 魔鬼此刻就在這裡。
• 讓我們不要順從牠的暗示。
• 讓我們立刻向主呼求，信靠主耶穌；祂能在惡者出現之時，仍保守我們脫離牠。

補遺（Addenda）

撒種的人一出去撒種，空中的飛鳥也立刻出現。哪裡善工越興旺，撒但的反對就越猛烈。在復興中，冷淡的信徒更容易被冒犯；秩序稍有變動，苦毒的根就冒出來；假冒為善的人也會大量湧現，如同雨天爬出的蝸牛與蛞蝓。世俗之人會產生異常的敵意，並散播更多毀謗。你若要毀掉一個馬蜂窩，就必定遭到反擊；但這仍勝過死氣沉沉。在沉睡的教會中，撒但最重要的工作，就是搖動搖籃、壓制聲音，甚至趕走一隻可能驚醒沉睡者的蒼蠅；牠最害怕的，就是教會甦醒。

既然撒但會進入我們的聚會，我們就當——(1) 留意不要有人把牠「帶進來」。(2) 不給牠在會眾中立足之地。(3) 像亞伯拉罕驅趕猛鳥那樣趕走牠。 (4) 或更加迫切地禱告：「救我們脫離那惡者」

瑪利亞女王時期殉道者喬治・馬什曾寫道：「神的僕人只要立志敬虔生活，撒但就必來攪擾、控告、逼迫；因為傷害乃是魔鬼的本性；然而若非神允許，牠什麼也不能做，甚至不能進入一隻污穢的豬。」

撒但在那個安息日結束時是否有悔意？我們想，大概沒有。但不是撒但的聽眾，應當思想神如何看待他們的主日。仔細衡量主日的罪，會為悔改提供豐富材料；也許這樣的省察，能喚醒良心，引人歸向信心。

路德曾差點被刺殺，但朋友先寄來刺客的畫像，使他有所防備。預先警告，就是最好的防備。
如今，在我們敬虔操練時，仇敵不能再毫無預警地撲上來；因為我們並非不曉得他的詭計。我們被吩咐：要警醒，也要禱告；禱告前要警醒，禱告時更要警醒。
——查爾斯・哈登・司布真

37. The Sorrowful Man's Question

Why is light given to a man whose way is hid, and whom God hath hedged in? Job 3:23
Job's case was such that life itself became irksome He wondered why he should be kept alive to suffer. Could not mercy have permitted him to die out of hand? Light is most precious, yet we may come to ask why it is given. See the small value of temporal things, for we may have them and loathe them; we may have the light of life and prefer the darkness of death under the sorrowful conditions which surround us. Hence Job asks, "Wherefore is light given to him that is in misery, and life unto the bitter in soul; which long for death, but it cometh not; and dig for it more than for hid treasures?"
We hope that our hearers are not in Job's condition; but if they are, we desire to comfort them.

I. THE CASE WHICH RAISES THE QUESTION: — "A man whose way is hid, and whom God hath hedged in." He has the light of life, but not the light of comfort.

1. He walks in deep trouble, so deep that he cannot see the bottom of it. Nothing prospers, either in temporals or in spirituals. He is greatly depressed in spirit. He can see no help for his burden, or alleviation of his misery. He cannot see any ground for comfort either in God or in man. "His way is hid."
2. He can see no cause for it. No special sin has been committed. No possible good appears to be coming out of it. When we can see no cause we must not infer that there is none. Judging by the sight of the eyes is dangerous.
3. He cannot tell what to do in it. Patience is hard, wisdom is difficult, confidence scarce, and joy out of reach, while the mind is in deep gloom. Mystery brings misery.
4. He cannot see the way out of it. He seems to hear the enemy say, "They are entangled in the land, the wilderness hath shut them in" (Exod. 14:3). He cannot escape through the hedge of thorn, nor see an end to it: his way is straitened as well as darkened. Men in such a case feel their griefs intensely, and speak too bitterly.
If we were in such misery, we, too, might raise the question; therefore let us consider:

II. THE QUESTION ITSELF: "Why is light given?" etc.

This inquiry, unless prosecuted with great humility and child-like confidence, is to be condemned:
1. It is an unsafe one. It is an undue exaltation of human judgment. Ignorance should shun arrogance. What can we know?
2. It reflects upon God It insinuates that his ways need explanation, and are either unreasonable, unjust, unwise, or unkind.
3. There must be an answer to the question; but it may not be one intelligible to us. The Lord has a "therefore" in answer to every"wherefore"; but he does not often reveal it; for "he giveth not account of any of his matters'' (Job 33:13).
4. It is not the most profitable question. Why we are allowed to live in sorrow is a question which we need not answer. We might gain far more by inquiring how to use our prolonged life.

III. ANSWERS WHICH MAY BE GIVEN TO THE QUESTION.

1. Suppose the answer should be, "God wills it." Is not that enough? "I opened not my mouth; because thou didst it" (Ps. 39:9).
2. To an ungodly man sufficient answers are at hand.

• It is mercy which, by prolonging the light of life, keeps you from worse suffering. For you to desire death is to be eager for hell. Be not so foolish.
• It is wisdom which restrains you from sin, by hedging up your way, and darkening your spirit. It is better for you to be downcast than dissolute.
• It is love which calls you to repent. Every sorrow is intended to whip you Godward.

3. To the godly man there are yet more apparent reasons. Your trials are sent, —

• To let you see all that is in you. In deep soul-trouble we discover what we are made of.
• To bring you nearer to God. The hedges shut you up to God; the darkness makes you cling close to him. Life is continued that grace may be increased.
• To make you an example to others. Some are chosen to be monuments of the Lord's special dealings; a sort of lighthouse to other mariners.
• To magnify the grace of God. If 6ur way were always bright we could not so well exhibit the sustaining, consoling, and delivering power of the Lord.
• To prepare you for greater prosperity. Without your life being preserved, you could not reach that halcyon period which is reserved for you; nor would you be fitted for it if you were not disciplined by previous trials.
• To make you like your Lord Jesus, who lived in affliction. For him death was no escape from his burdens: he said,"It is finished," before he gave up the ghost.

Be not too ready to ask unbelieving questions.
Be sure that life is never too long.
Be prepared of the Holy Spirit to keep to the way even when it is hid, and to walk on between the hedges when they are not hedges of roses, but fences of briar.

Suggestions

When it is asked why a man is kept in misery on earth, when he would be glad to be released by death, perhaps the following among others may be the reasons: (1) those sufferings may be the very means which are needful to develop the true state of his soul. Such was the case with Job; (2) they may be the proper punishment of sin in the heart, of which the individual was not fully aware, but which may be distinctly seen by God. There may be pride, and the love of ease, and self-confidence, and ambition, and a desire of reputation. Such appear to have been some of the besetting sins of Job; (3) they are needful to teach true submission, and to show whether a man is willing to resign himself to God; (4) they may be the very things which are necessary to prepare the individual to die. At the same time that men often desire death, and feel that it would be a relief, it might be to them the greatest possible calamity. They may be wholly unprepared for it. For a sinner, the grave contains no rest; the eternal world furnishes no repose. One design of God in such sorrows may be to show to the wicked how intolerable will be future pain, and how important it is for them to be ready to die. If they cannot bear the pains and sorrows of a few hours in this short life, how can they endure eternal sufferings? If it is so desirable to be released from the sorrows of the body here, if it is felt that the grave, with all that is repulsive in it, would be a place of repose, how important is it to find some way to be secured from everlasting pains! The true place of release from suffering, for a sinner, is not the grave; it is in the pardoning mercy of God, and in that pure heaven to which he is invited through the blood of the cross. In that holy heaven is the only real repose from suffering and from sin; and heaven will be all the sweeter in proportion to the extremity of pain which is endured on earth. — Barnes
Charles Hadden Spurgeon

37. 憂傷之人的提問

「為何有光賜給那行路隱蔽、又被神四面圍困的人呢？」——約伯記 3:23 (23人的道路既然遮隱，神又把他四面圍困，為何有光賜給他呢？)
約伯的處境使他覺得連活著本身都成了重擔；他不禁疑惑，為何還要被留在世上受苦？憐憫豈不能讓他即刻死去嗎？光原是極寶貴的，但人在某些時刻竟會反問，為何還要賜下光。這顯出今生之物的微不足道——人可以擁有它們，卻厭惡它們；可以擁有生命之光，卻在愁苦的環境中寧願死亡的黑暗。因此，約伯問道：
「為何有光賜給困苦的人，有生命賜給心中愁苦的人？他們切望死，卻不得死，尋找死勝於尋找隱藏的珍寶。」
我們盼望聽眾不在約伯那樣的境況中；但若真有人如此，我們願意安慰他們。

一、引發此問題的處境

「一個行路隱蔽、又被神圍困的人。」他有生命之光，卻沒有安慰之光。

1. 他行在極深的患難中：深到看不見底。無論屬世或屬靈之事，似乎都不順利；心靈極其低沉，看不見任何解脫或緩解痛苦的希望。在神或在人那裡都找不到安慰——「他的道路隱藏了」。
2. 他看不出原因：沒有犯下明顯的罪，也看不出任何益處會由此而生。但看不見原因，不代表沒有原因；憑眼見來判斷是極其危險的。
3. 他不知道該如何面對：忍耐艱難，智慧難尋，信心稀少，喜樂更是遙不可及；深重的幽暗使心靈充滿痛苦。奧秘帶來痛楚。
4. 他看不見出路：彷彿聽見仇敵說：「他們在地中繞迷了路，曠野把他們困住了」（出14:3 3法老必說：『以色列人在地中繞迷了，曠野把他們困住了。』）。他無法衝破荊棘的籬笆，也看不到盡頭；道路既狹窄又黑暗。人在這樣的境況中，痛苦特別真切，也容易說出過於苦澀的話。

若我們身在如此苦境，也可能會提出同樣的疑問；因此讓我們來思想：

二、這個問題本身

「為何有光賜下？」若不是以極大的謙卑與孩童般的信靠來追問，這個問題是值得責備的：

1. 這是一個危險的問題：它過度高舉人的判斷。無知的人不該自高；我們究竟能知道多少呢？
2. 它反映出對神的質疑：暗示神的作為需要解釋，甚至可能是不合理、不公義、不智慧或不慈愛的。
3. 這問題必有答案：但未必是我們能理解的。主對每一個「為何」都有祂的「所以然」，只是祂往往不顯明；因為「祂不向人解說祂一切的作為」（伯33:13 13你為何與他爭論呢？因他的事都不對人解說？）。
4. 這不是最有益的問題：為何我們在憂傷中仍被容許活著，未必需要回答；我們更該問的是：如何善用這被延長的生命。

三、對此問題可能的回答

1. 若答案只是：「因為神如此定意。」：這還不夠嗎？「我默然不語，因為這是你所行的。」（詩39:9 9因我所遭遇的是出於你，我就默然不語。）
2. 對不敬虔之人，有充分的解釋：

• 這是憐憫：延續生命之光，使你不至於落入更可怕的痛苦。你渴望死亡，其實是在急奔向地獄，這是何等愚昧！
• 這是智慧：用圍困與幽暗攔阻你犯罪。憂傷總勝過放縱。
• 這是愛：呼召你悔改。每一個憂傷都是要驅策你歸向神。

3. 對敬虔之人，理由更加清楚：你的試煉是為了——

• 顯明你內心的一切：深層的靈魂痛苦，使我們看清自己是怎樣的人。
• 使你更親近神：籬笆把你關進神裡面；黑暗使你緊緊依靠祂。生命被延續，為要使恩典增長。
• 成為他人的榜樣：有些人被揀選成為神特殊作為的紀念碑，像燈塔指引其他航行者。
• 彰顯神的恩典：若道路常是光明，我們就無法如此顯出主扶持、安慰、拯救的大能。
• 預備你迎接更大的昌盛：若生命未被保全，你無法進入為你預備的平靜時期；若未經試煉的操練，你也不配享受。
• 使你更像主耶穌：祂也是活在患難中；死亡對祂不是逃避重擔，祂在斷氣前說：「成了！」

(勸勉)

不要太快提出不信的疑問。
要確信：生命從不會過長。
求聖靈使你即便道路隱藏，仍能持守正路；即便被圍困，也能繼續前行——哪怕那不是玫瑰的籬笆，而是荊棘的圍牆。

補充思考（Barnes）

當人問：為何一個人在世上受苦，卻渴望死亡時，可能的原因包括：(1) 這些苦難正是顯明其靈魂真實光景的必要手段——約伯正是如此。(2) 這可能是神所看見、但當事人未察覺的內心罪的管教，如驕傲、安逸、自恃、野心、愛慕名聲等。(3) 為要教導真正的順服，顯明人是否甘心把自己交託給神。(4) 為預備人面對死亡。人常渴望死亡，以為那是解脫，但對罪人而言，這可能是最大的災難；他們尚未預備好。對罪人來說，墳墓不是安息，永恆也沒有平安。神藉著這些痛苦，使惡人看見將來刑罰的可怕，並明白預備死亡是何等重要。若短暫人生中的痛苦尚且難以忍受，永恆的苦楚又如何承擔？真正的釋放之地，不在墳墓，乃在神赦罪的憐憫中，在十字架寶血所引領的純淨天堂裡。那裡才是真正脫離痛苦與罪惡的安息；而人在地上忍受的痛苦越深，天上的榮耀也越甘甜。——巴恩斯（Barnes）

查爾斯・哈登・司布真（Charles Haddon Spurgeon）

38. The Sinner's Surrender to His Preserver

I have sinned; what shall I do unto thee, O thou preserver of men? Job 7:20
Job could defend himself before men, but he used another tone when bowing before the Lord: there he cried,"I have sinned." The words would suit any afflicted saint; for, indeed, they were uttered by such an one; but they may also be used by the penitent sinner, and we will on this occasion direct them to that use.

1. A CONFESSION. "I have sinned."

In words this is no more than a hypocrite, nay, a Judas, might say. Do not many call themselves "miserable sinners" who are indeed despicable mockers? Yet seeing Job's heart was right his confession was accepted.
1. It was very brief, but yet very full. It was more full in its generality than if he had descended to particulars. We may use it as a summary of our life: "I have sinned." What else is certain in my whole career? This is most sure and undeniable.
2. It was personal. I have sinned, whatever others may have done.
3. It was to the Lord. He addresses the confession not to his fellowman but to the Preserver of men.
4. It was a confession wrought by the Spirit. See verse 18, where he ascribes his grief to the visitation of God.
5. It was sincere. No complimentary talk, or matter of ritualistic form, or passing acknowledgment. His heart cried,"I have sinned;" and he meant it.
6. It was feeling. He was cut to the quick by it. Read the whole chapter. This one fact, "I have sinned;' is enough to brand the soul with the mark of Cain, and burn it with the flames of hell.
7. It was a believing confession. Mingled with much unbelief Job still had faith in God's power to pardon. An unbelieving confession may increase sin.

II. AN INQUIRY. "What shall I do unto thee?"

In this question we see,—
1. His willingness to do anything, whatever the Lord might demand, thus proving his earnestness.
2. His bewilderment: he could not tell what to offer, or where to turn; yet something must be done.
3. His surrender at discretion. He makes no conditions, he only begs to know the Lord's terms.
4. The inquiry may be answered negatively.

• What can I do to escape thee? Thou art all around me.
• Can past obedience atone? Alas! As I look back I am unable to find anything in my life but sin.
• Can I bring a sacrifice? Would grief, fasting, long prayers, ceremonies, or self-denial avail? I know they would not.

5. It may be answered evangelically:

• Confess the sin."If we confess our sins," etc.
• Renounce it. By his grace we can"cease to do evil and learn to do well."
• Obey the message of peace: believe in the Lord Jesus and live.

III. A TITLE. "O thou preserver of men!"

Observer of men, therefore aware of my case, my misery, my confession, my desire for pardon, my utter helplessness.
Preserver of men.

• By his infinite long-suffering refraining from punishment.
• By daily bounties of supply, keeping the ungrateful alive.
• By the plan of salvation, delivering men from going down into the pit, snatching the brands from the burning.
• By daily grace, preventing the backsliding and apostasy of believers.

We must view the way and character of God in Christ if we would find comfort; and from his gracious habit of preserving men we infer that he will preserve us, guilty though we be.
Address upon the point in hand, —

• The impenitent, urging them to confession.
• The unconcerned, moving them to enquire,"What must we do to be saved?"
• The ungrateful, exhibiting the preserving goodness of God as a motive for love to him.

Cross Lights

No sooner had Job confessed his sin, but he is desirous to know a remedy. Reprobates can cry,"Peccavi;' I have sinned; but then they proceed not to say as here,"What shall I do?" They open their wound, but lay not on a plaster, and so the wounds made by sin are more putrefied, and grow more dangerous. Job would be directed what to do for remedy: he would have pardoning grace and prevailing grace, upon any terms. — Trapp

Job was one of those whom Scripture describes as "perfect," yet he cried,"I have sinned." Noah was perfect in his generation, but no drunkard will allow us to forget that he had his fault. Abraham received the command, "Walk before me and be thou perfect," but he was not absolutely sinless. Zecharias and Elizabeth were blameless, and yet there was enough unbelief in Zecharias to make him dumb for nine months. The doctrine of sinless perfection in the flesh is not of God, and he who makes his boast of possessing such perfection has at once declared his own ignorance of himself and of the law of the Lord. Nothing discovers an evil heart more surely than a glorying in its own goodness. He that proclaimeth his own praise publisheth his own shame.
Man is in himself so feeble a creature, that it is a great wonder that he has not long ago been crushed by the elements, exterminated by wild beasts, or extirpated by disease. Omnipotence has bowed itself to his preservation, and compelled all visible things to form the Bodyguard of Man. We believe that the same Preserver of men who has thus guarded the race, watches with equal assiduity over every individual. Our own life contains instances of deliverance so remarkable, that the doctrine of a special providence needs to us no further proof. Kept alive, with death so near, we have been compelled to cry, "This is the finger of God!" Now, this preserving grace is a fair ground for hope as to forgiving love. He who has been thus careful to keep us in being must have designs for our well-being. Marvelously has he protected us, sinners though we be; and, therefore, we need not question his willingness to save us from all iniquity.
The unconditional surrender implied in the question, "What shall I do unto thee?" is absolutely essential from every man who hopes to be saved. God will never raise the siege until we hand out the keys of the city, open every gate, and bid the Conqueror ride through every street, and take possession of the citadel. The traitor must deliver up himself and trust the prince's clemency. Till this is done the battle will continue; for the first requisite for peace with God is complete submission.
Charles Hadden Spurgeon

38. 罪人向保全者的降服

「我犯了罪，向你這保全人的主，我該做什麼呢？」——約伯記 7:20 (20鑒察人的主啊，我若有罪，於你何妨？為何以我當你的箭靶子，使我厭棄自己的性命？)
約伯在世人面前尚可為自己辯護，但當他俯伏在主面前時，卻換了一種語氣；他呼喊說：「我犯了罪。」這句話十分適合任何受苦的聖徒——因為它正是出自這樣一位；但它同樣也適合悔改的罪人。因此，這一次我們要把這句話，特別應用在罪人身上。

一、一個承認

「我犯了罪。」
就字句而言，這句話連假冒為善的人，甚至猶大，都說得出口。今日有多少人自稱是「可憐的罪人」，實際卻是可鄙的譏誚者！然而，約伯的心是正直的，因此他的認罪蒙了悅納。

1. 極其簡短，卻非常完全：它的概括性，比列舉細節更為全面。我們可以用這句話來總結一生：「我犯了罪。」在我整個人生中，還有什麼比這更確定、無可否認的事呢？
2. 完全是個人的：「我犯了罪」——不論別人如何，我承認的是自己的罪。
3. 是向主而說的：他不是向人告白，而是向「保全人的主」傾訴。
4. 是聖靈動工的結果：從第18節可見，他把自己的痛苦歸因於神的鑒察與臨到。
5. 是真誠的：不是客套話、儀式語言、或一時的承認；他的心在呼喊：「我犯了罪」，而且是真心的。
6. 是帶著深切感受的：這承認刺透了他的心。細讀整章便知。單單這一個事實——「我犯了罪」——就足以在靈魂上烙下該隱的印記，使人嘗到地獄的烈焰。
7. 是帶著信心的承認：雖然約伯仍摻雜著許多不信，但他仍相信神有赦免的大能。沒有信心的認罪，只會加增罪惡。

二、一個詢問

「我該做什麼呢？」
在這個問題中，我們看見——

1. 完全的願意順服：無論主要求什麼，他都願意去做，顯明他的迫切與真誠。
2. 深深的困惑：他不知道該獻上什麼，也不知道該往哪裡去；但他知道：一定要有所行動。
3. 毫無保留的降服：他不討價還價，不設條件，只求知道主的旨意。
4. 這問題可以先否定地回答

• 我能逃避你嗎？你無所不在。
• 過去的順服能贖罪嗎？回顧一生，只見罪惡。
• 我能獻上祭物嗎？憂傷、禁食、長禱、禮儀、自苦，能有功效嗎？我知道不能。

5. 這問題也可以用福音來回答

• 承認罪：「我們若認自己的罪……」
• 棄絕罪：靠祂的恩典，「止住作惡，學習行善」。
• 順服平安的信息：信靠主耶穌，就必得生。

三、一個稱呼

「噢，保全人的主！」

• 鑒察人的主：因此你知道我的處境、我的痛苦、我的認罪、我對赦免的渴望，以及我全然的無助。
• 保全人的主：
• 藉著無限的忍耐，暫緩刑罰；
• 藉著每日的供應，使忘恩的人仍然存活；
• 藉著救恩的計畫，救人脫離坑中，把人從火中搶出；
• 藉著每日的恩典，防止信徒後退、離道。

若要得安慰，就必須在基督裡看見神的道路與性情；而既然神一向的作為是「保全人」，我們便可以推論：即使我們有罪，祂仍必保全我們。

(針對不同人的勸勉)

• 對不悔改的人：催促他們認罪。
• 對漫不經心的人：推動他們發問：「我們當怎樣行才可以得救？」
• 對忘恩負義的人：顯明神保全的恩慈，作為愛祂的動力。

交叉亮光（Cross Lights）

約伯一認罪，就立刻尋求補救之道。被棄絕的人也會喊「Peccavi（我犯了罪）」，卻不會接著說：「我該做什麼？」他們只打開傷口，卻不上藥，使罪的創傷更加腐爛、更加危險。約伯渴望得著指引，不論條件如何，他都要赦罪的恩典與得勝的恩典。
——特拉普（Trapp）

(補充教導)

聖經稱約伯為「完全人」，但他仍呼喊：「我犯了罪。」挪亞在世代中完全，卻曾醉酒；亞伯拉罕被命令要完全，卻並非無罪；撒迦利亞與以利沙伯無可指摘，卻仍因不信而受管教。肉身無罪的完全，並非出於神。
凡自誇完全的人，正顯出他對自己與神律法的無知。沒有什麼比自誇良善，更能顯露人心的敗壞；「自稱讚美自己的，就是公開自己的羞恥。」人本身是如此軟弱的受造物，若非神的大能保守，早已被自然、野獸或疾病毀滅。全能者屈尊成為人的護衛；我們深信，這位保全全人類的主，也同樣看顧每一個個人。既然祂如此奇妙地保全我們這些罪人，我們就不必懷疑祂是否願意拯救我們脫離一切罪惡。「我該做什麼呢？」所包含的無條件降服，是任何盼望得救之人所必須的。
神永不解除圍城，除非我們交出城鑰匙，敞開每一道門，讓征服者進入，佔據堡壘。叛徒必須交出自己，信靠君王的憐憫；否則，爭戰不會停止。與神和好的首要條件，就是完全的順服。
作者：查爾斯・哈登・司布真（Charles Haddon Spurgeon）

39. Out of Nothing Comes Nothing

Who can bring a clean thing out of an unclean? Not one. Job 14:4
JOB had a deep sense of the need of being clean before God, and indeed he was clean in heart and hand beyond his fellows. But he saw that he could not of himself produce holiness in his own nature, and therefore, he asked this question, and answered it in the negative without a moment's hesitation. The best of men are as incapable as the worst of men of bringing out from human nature that which is not there.

I. MATTERS OF IMPOSSIBILITY IN NATURE.

l. Innocent children from fallen parents.
2. A holy nature from the depraved nature of any one individual.
3. Pure acts from an impure heart.
4. Perfect acts from imperfect men.
5. Heavenly life from nature's moral death.

II. SUBJECTS FOR PRACTICAL CONSIDERATION FOR EVERYONE.

1. That we must be clean to be accepted.
2. That our fallen nature is essentially unclean.
3. That this does not deliver us from our responsibility: we are none the less bound to be clean because our nature inclines us to be unclean; a man who is a rogue to the core of his heart is not thereby delivered from the obligation to be honest.
4. That we cannot do the needful work of cleansing by our own strength.

• Depravity cannot make itself desirous to be right with God.
• Corruption cannot make itself fit to speak with God.
• Unholiness cannot make itself meet to dwell with God.

5. That it will be well for us to look to the Strong for strength, to the Righteous One for righteousness, to the Creating Spirit for new creation. Jehovah brought all things out of nothing, light out of darkness, and order out of confusion; and it is to such a Worker as He that we must look for salvation from our fallen state.

III. PROVISIONS TO MEET THE CASE.

1. The fitness of the gospel for sinners. "When we were yet without strength, in due time Christ died for the ungodly:" The gospel contemplates doing that for us which we cannot attempt for ourselves.
2. The cleansing power of the blood. Jesus would not have died if sin could have been removed by other means
3. The renewing work of the Spirit. The Holy Ghost would not regenerate us if we could regenerate ourselves.
4. The omnipotence of God in spiritual creation, resurrection, quickening, preservation, and perfecting. This meets our inability and death.
Despair of drawing any good out of the dry well of the creature.
Have hope for the utmost cleansing, since God has become the worker of it.

Observations

The word which we render "clean" signifies shining, beautiful: a substance so pure and transparent that we may see through it, so pure that it is free from all spot or defilement, from all blackness and darkness. Who can bring such a clean thing out of an unclean? The Hebrew word (tama) comes near the word (contaminatum), which is used by the Latins for "unclean," and it speaks the greatest pollution, the sordidness and filthiness of habit, the gore of blood, the muddiness of water, whatever is loathsome or unlovely, noisome or unsightly. All these meet in and make up the meaning of this word, "Who can bring a clean thing out of this uncleanness?" — Caryl

The depravity of man is universally hereditary. Adam is said to have begotten "a son in his own likeness," sinful as he was as well as mortal and miserable. Yea, the holiest saint upon earth communicates a corrupt and sinful nature to his child: as the circumcised Jew begat an uncircumcised child; and as the wheat, cleansed and fanned, being sown comes up with a husk (John 3:6). — Gurnall

It would be labor in vain to endeavor to cleanse the stream of a polluted fountain. No, the source must be changed, or the flow will be unaltered. Prune the crab as you please, it will not bring forth apples: nor will a thorn under the best cultivation produce figs. Regeneration is a change of nature, but it is by no means a natural change; it is supernatural in its origin, execution, and consequences. It must be wrought by a power from above, since there is neither will nor power to work it from below.
Charles Hadden Spurgeon

39. 無中不能生有

「誰能使潔淨之物出於污穢之中呢？決不能。」——約伯記 14:4 (4誰能使潔淨之物出於污穢之中呢？無論誰也不能！)
約伯深切意識到，人若要站立在神面前，必須是潔淨的；而事實上，在心與行為上，他也確實比同輩更為清潔。然而，他清楚看見：人無法從自己本性的源頭產生聖潔。因此，他提出這個問題，並毫不遲疑地給出否定的答案。
最良善的人，與最敗壞的人一樣，同樣無法從人性中生出其中本來就沒有的東西。

一、自然界中不可能的事

1. 墮落父母所生的無辜兒女
2. 從任何一個敗壞的本性中生出聖潔的性情
3. 從不潔的心發出純潔的行為
4. 由不完全的人做出完全的行為
5. 從道德上已死的本性中生出屬天的生命

二、人人都必須面對的實際考量

1. 若要蒙悅納，我們必須成為潔淨
2. 我們墮落的本性在本質上就是污穢的
3. 這並不能解除我們的責任：我們的本性傾向不潔，並不代表我們就不再有成為潔淨的責任；
   一個內裡徹底敗壞的惡人，並不因此就免去了誠實的義務。
4. 我們不能靠自己的力量完成潔淨的工作

• 敗壞不能使自己渴望與神和好；
• 腐朽不能使自己配得與神交通；
• 不聖潔不能使自己合宜與神同住。

5. 因此，我們應當仰望那位有能力者，仰望那位賜能力的強者，仰望那位賜義的義者，仰望那位創造新生命的靈。耶和華曾從無中創造萬有，從黑暗中造出光，從混亂中帶來秩序；也正是這樣的一位神，能拯救我們脫離墮落的光景。

三、神所預備的解決之道

1. 福音對罪人的完全合宜：「我們還軟弱的時候，基督就按所定的日期為罪人死。」，福音正是為我們做那件我們自己完全無法嘗試去做的事。
2. 寶血的潔淨大能：若罪能用其他方式除去，耶穌就不必死。
3. 聖靈更新的工作：若我們能自我更新，聖靈就無需使我們重生。
4. 神在屬靈創造中的全能：包括：創造、復活、賜生命、保守、並成全。這一切正對準了我們的無能與死亡。

補充觀察

「潔淨」一詞原意為明亮、榮美：一種如此純淨、透明的狀態，以致可以一眼看穿；毫無斑點、毫無玷污，沒有黑暗與陰影。而「污穢」一詞，則指最極端的敗壞與污染——如血的腥穢、水的混濁、行為的卑賤、景象的可憎。所有令人厭惡、不雅、不潔的含義，都包含在這個詞中。「誰能使潔淨之物出於這樣的污穢之中呢？」——卡瑞爾（Caryl）

神學補充

人的敗壞是普遍而世襲的。亞當「生了一個兒子，形像樣式和自己相似」——不只是必死、悲慘，也同樣是有罪的。地上最聖潔的聖徒，仍會把敗壞與罪性傳給他的孩子；正如受割禮的猶太人生出未受割禮的孩子；又如潔淨揚淨的麥子，撒下去仍帶著殼而生長（約3:6 6從肉身生的就是肉身；從靈生的就是靈。）。——葛納爾（Gurnall）

(結語比喻)

要潔淨一條來自污染源頭的溪流，勞力終歸徒然；必須改變泉源，水流才會改變。無論怎樣修剪野蘋果樹，它也不會結出甜蘋果；再好的栽培，也不能使荊棘結出無花果。重生是性質的改變，卻不是自然的改變；它在起源、施行與結果上，都是超自然的。這工作必須由上頭而來的能力完成，因為在下面，既沒有意願，也沒有能力。
查爾斯・哈登・司布真（Charles Haddon Spurgeon）

40. Job's Sure Knowledge

For I know that my Redeemer liveth. Job 19:25
Difficulties of translation very great. We prefer a candid reading to one which might be obtained by pious fraud. It would seem that Job, driven to desperation, fell back upon the truth and justice of God. He declared that he should be vindicated somehow or other, and even if he died there would certainly come a rectification after death. He could not believe that he would be left to remain under the slanderous accusations which had been heaped upon him He was driven by his solemn assurance of the justice and faithfulness of God to believe in a future state, and in a Vindicator who would one day or other set crooked things straight. We may use the words in the most complete evangelical sense, and not be guilty of straining them; indeed, no other sense will fairly set forth the patriarch's meaning. From what other hope could he obtain consolation but from that of future life and glory?

I. JOB HAD A TRUE FRIEND AMID CRUEL FRIENDS. 

He calls him his Redeemer, and looks to him in his trouble.

The Hebrew word will bear three renderings, as follows,—
1. His Kinsman.

• Nearest akin of all. No kinsman is so near as Jesus. None so kinned, and none so kind.
• Voluntarily so. Not forced to be a brother, but so in heart, and by his own choice of our nature: therefore more than brother.
• Not ashamed to own it. "He is not ashamed to call them brethren" (Heb. 2:11). Even when they had forsaken him he called them "my brethren" (Matt. 28:10).
• Eternally so. Who shall separate us (Rom. 8:35)?

2. His Vindicator.

• From every false charge: by pleading the causes of our soul.
• From every jibe and jest: for he that believeth in him shall not be ashamed or confounded.
• From true charges, too; by bearing our sin himself and becoming our righteousness, thus justifying us.
• From accusations of Satan. "The Lord rebuke thee, O Satan!" (Zech. 3:2). "The accuser of our brethren is cast down" (Rev. 12:10).

3. His Redeemer.

• Of his person from bondage.
• Of his lost estates, privileges, and joys, from the hand of the enemy.
• Redeeming both by price and by power.

II. JOB HAD REAL PROPERTY AMID ABSOLUTE POVERTY. 

He speaks of "my Redeemer"? as much as to say, "Everything else is gone, but my Redeemer is still my own, and lives for me."
He means,—
1. I accept him as such, leaving myself in his hands.
2. I have felt somewhat of his power already, and I am confident that all is well with me even now, since he is my Protector.
3. I will cling to him for ever. He shall be my only hope in life and death. I may lose all else, but never the Redemption of my God, the Kinship of my Savior.

III. JOB HAD A LIVING KINSMAN AMID A DYING FAMILY. 
"My Redeemer liveth."
He owned the great Lord as ever living:

• As "the Everlasting Father;" to sustain and solace him.
• As Head of his house, to represent him.
• As Intercessor, to plead in heaven for him.
• As Defender, to preserve his rights on earth.
• As his Righteousness, to clear him at last.

What have we to do with the dead Christ of the church of Rome? Our Redeemer lives.
What with the departed Christ of Unitarians? Our divine Vindicator abides in the power of an endless life.

IV. JOB HAD ABSOLUTE CERTAINTY AMID UNCERTAIN AFFAIRS. 

"I know." He had no sort of doubt upon that matter. Everything else was questionable, but this was certain.

• His faith made him certain. Faith brings sure evidence; it substantiates what it receives, and makes us know.
• His trials could not make him doubt. Why should they? They touched not the relationship of his God, or the heart of his Redeemer, or the life of his Vindicator.

• His difficulties could not make him fear failure on this point, for the life of his Redeemer was a source of deliverance which lay out of himself, and was never doubtful.
• His caviling friends could not move him from the assured conviction that the Lord would vindicate his righteous cause.

While Jesus lives our characters are safe. Happy he who can say, "I know that my Redeemer liveth."

• Have you this great knowledge?
• Do you act in accordance with such an assurance?
• Will you not at this hour devoutly adore your loving Kinsman?

Rough Thoughts

"My Redeemer." The word has the general meaning "ransomer," "deliverer," and specially denotes one who takes up a man's cause and vindicates his rights, either by avenging him on his foes, or by restoring him or his heirs to possessions of which he has been defrauded.

Job has already expressed a wish that there might be an umpire between him and God: then he goes further, and desires an advocate: then declares that he has a witness, one who exactly knows his rights, in heaven: then calls upon God himself to be his advocate. He now takes a stronger position, and declares his certainty that there is One who adds to all these conditions that which gives them solidity, and assures his final triumph: there lives One who will vindicate his righteousness, and clear his cause completely. — Speaker's Commentary

In times of sharp trials believers are:
(1) driven out of themselves to look to their God, their Redeemer;
(2) driven to look within themselves for a knowledge sure and unquestioning — "l know";
(3) driven to hold by personal faith to that which is set forth in the covenant of grace — "my Redeemer";
(4) driven to live much upon the unseen — the living Redeemer, and his advent in the latter day.

Tried saints, when greatly in the dark, have been led to great discoveries of comfortable truth.

"Necessity is the mother of invention."
Here Job found an argument from the justice of God for his own comfort. God could not leave his sincere servant under slander: therefore if he died undefended, and years passed away so that the worms consumed his body, yet a Vindicator would arise, and the maligned and injured Job would be cleared.

Thus the Spirit revealed to the afflicted patriarch a future state,
a living Next-of-Kin, a future judgment, a resurrection, and an eternal justification of saints.

Great light came in through a narrow window, and Job was an infinite gainer by his temporary losses.

A weak faith is glad to look off from all difficulties, for it shrinks back at them: as Martha, considering Lazarus was four days dead, and began to putrefy, her faith began to fail her; it was too late now to remove the gravestone.

But Faith in its strength considers all these, urges these impossibilities, and yet overcomes them: as Elijah, in his dispute with Baal's priests, took all the disadvantages to himself. "Pour on water," said he; and again, "Pour on more water"; faith shall fetch fire from heaven to enflame the sacrifice.

"So," saith Job, "let me die, and rot, and putrefy in the grave, nay, let the fire burn my body, or the sea swallow it, or wild beasts devour it, yet it shall be restored to me; death shall be praedae suoe custos, like the lion that killed the prophet, and then stood by his body, and did not consume it."

Job's faith laughs at impossibilities, is ashamed to talk of difficulties; with Abraham, considers not his own dead body, but believes above and against hope; knew God would restore it. — R. Brownrig

These words are ushered in with a solemn preface, containing in them some notable truth: "Oh, that my words were now written! Oh, that they were printed in a book! That they were graven with an iron pen and lead in the rock for ever! For I know," etc.

Surely such a passionate preface will become no other matter so well as the great mystical truths of the Christian faith.

Faith is, or should be, strongly persuaded of what it believeth. It is an evidence, not a conjecture; not a surmise, but a firm assurance.

We should certainly know what we believe:

"We know that thou art a Teacher come from God" (John 3:2).
"We believe, and are sure, that thou art that Christ, the Son of the living God" (John 6:69).
"We know that we have a building of God" (1? Cor. 5:1).
"We know that we shall see him as he is!" (1 John 3:2).
"Be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord" (1 Cor. 15:58).

Invisible things revealed by God should be certainly known, because God hath told us that such clear, firm apprehensions become us. Faith is not a bare conjecture, but a certain knowledge; not "we think," "we hope well," but "we know" is the language of faith.

It is not a bare possibility we go upon, nor a probable opinion, but a certain, infallible truth I put you upon this, partly because we have a great argument in the text.

If Job could see it so long before it came to pass, should not we see it now? Believers of old shame us, who live in the clear sunshine of the gospel Job lived long before the gospel was revealed; the redemption of souls was at that time a great mystery, being sparingly revealed to a few; only one of a thousand could bring this message to a condemned sinner, that God had found a ransom (Job 33:23). — Manton

If we are sure about anything, let it be concerning the Redeemer. If we have an indefeasible claim to anything, let it be to our Redeemer. If we cling with tenacity to any truth, let it be our Redeemer's resurrection and life. Everything hangs here; this is the keystone of the gospel, the foundation of our faith, and the pinnacle of our hope:

"Because I live ye shall live also." Oh for more of Job's certainty, even if the cost were Job's afflictions!
Charles Hadden Spurgeon

40. 約伯確切的知識

「我知道我的救贖主活著。」——約伯記 19:25 (25我知道我的救贖主活着，末了必站立在地上。)這節經文在翻譯上確實存在相當的困難。我們寧可採取誠實而直白的理解，也不願用任何「虔誠的欺騙」來美化經文。看來，約伯在被逼到絕境時，回轉倚靠神的真理與公義。他宣告：無論如何，他終必得著申雪；即便他死了，死後也必定有一個糾正與澄清。他無法相信自己會永遠承受那些加在他身上的誹謗與不義的控告。正是因為他對神的公義與信實有嚴肅而堅定的把握，他才被迫相信：必有來生，必有一位伸冤者，終有一日要把彎曲的事扳正。我們完全可以、也理當以最完整的福音意義來使用這句話，而非牽強附會；事實上，若不用這樣的理解，反而無法公平表達這位族長的心意。除了將來的生命與榮耀，他還能從何處得著安慰呢？

一、在殘酷的朋友中，約伯有一位真正的朋友

「我的救贖主」他稱那位為「我的救贖主」，並在苦難中仰望祂。
希伯來文這個詞可以有三個重要含義：

1. 他的至親（Kinsman）

• 最親近的親屬：沒有任何親屬比耶穌更親近；沒有誰像祂那樣既「同族」，又「同情」。
• 甘心成為至親的：祂不是被迫作我們的弟兄，而是出於愛，主動取了我們的性情，因此比弟兄更親。
• 不以此為恥的：「祂稱他們為弟兄，也不以為恥」（來 2:11  11因那使人成聖的和那些得以成聖的，都是出於一。所以，他稱他們為弟兄也不以為恥，）。即使門徒離棄祂，祂仍稱他們為「我的弟兄」（太 28:10 10耶穌對她們說：「不要害怕！你們去告訴我的弟兄，叫他們往加利利去，在那裏必見我。」）。
• 永遠的至親：「誰能使我們與基督的愛隔絕呢？」（羅 8:35 35誰能使我們與基督的愛隔絕呢？難道是患難嗎？是困苦嗎？是逼迫嗎？是飢餓嗎？是赤身露體嗎？是危險嗎？是刀劍嗎？）

2. 他的伸冤者（Vindicator）

• 為他辯明一切虛假的控告；
• 使信靠祂的人不致羞愧；
• 甚至為真實的控罪開出道路——祂親自擔當我們的罪，成為我們的義；
• 抵擋撒但的控告：「撒但哪，耶和華責備你！」（亞 3:2 2耶和華向撒但說：「撒但哪，耶和華責備你！就是揀選耶路撒冷的耶和華責備你！這不是從火中抽出來的一根柴嗎？」）

3. 他的救贖者（Redeemer）

• 救贖他的生命脫離捆綁；
• 贖回他失去的產業、尊榮與喜樂；
• 並且是用代價，也用能力來完成。

二、在一無所有中，約伯仍有真實的產業

「我的救贖主」彷彿在說：「一切都失去了，但我的救贖主仍屬於我，並且為我而活。」
他所表明的是——

1. 我承認祂是我的，把自己完全交在祂手中；
2. 我已經嘗過祂的能力，因此即便現在，也能確信自己是安全的；
3. 我將永遠緊緊抓住祂——祂是我生死之中唯一的盼望。

三、在死亡環繞中，約伯有一位活著的至親

「我的救贖主活著」
他承認這位主是永活的：

• 作為永在的父，扶持並安慰他；
• 作為家族之首，代表他；
• 作為中保，在天上為他代求；
• 作為保護者，在地上維護他的權利；
• 作為他的義，終究為他伸冤。

我們與羅馬教會那位「死了的基督」有何相干？我們的救贖主活著。
我們與否認基督神性的「過去式基督」有何相干？我們的伸冤者活在不能朽壞的生命大能中。

四、在一切不確定中，約伯有絕對的確據

「我知道」
在這一點上，他毫無疑惑。其他一切都可能動搖，唯獨這件事確定無疑。

• 他的信心使他確知：信心不是猜測，而是實底，是確證；
• 他的苦難無法動搖這確據：因為苦難並未觸及神的關係、救主的心腸，或救贖主的生命；
• 他的困境不能使他懼怕失敗：因為救贖的根基不在他自己，而在那位永活者；
• 他挑剔的朋友也不能動搖他的確信：神必為他伸冤。

只要耶穌活著，我們的名聲、身份與盼望就是安全的。有福的人啊，能說：「我知道我的救贖主活著。」

(省思與呼召)

• 你是否也有這樣的「確切知識」？
• 你的生活是否與這樣的確據相稱？
• 此刻，你是否願意敬虔地敬拜你慈愛的至親救主？

補充亮光（節選）

• 「我的救贖主」

  「救贖主」一詞，廣義而言是贖價者、拯救者；更特別地，是指那位為人承擔責任、為其伸冤、維護其合法權利的人——或為他向仇敵報仇，或為他（或他的後嗣）討回被不義奪去的產業。

  約伯先前曾表達過一個願望：願在他與神之間有一位仲裁者；隨後他進一步渴望一位辯護者；接著他宣告，在天上有一位見證者，完全知道他的權利；甚至呼求神自己成為他的辯護者。如今，他站得更穩、更高了——他確信：有一位活著的，將前述一切條件合而為一，使其成為實際與保障，並確保他最終的得勝。有一位活著的，必為他的義辯白，使他的案件得著完全的清白。——《講道者註釋》（Speaker’s Commentary）

  在劇烈試煉中，信徒常被迫走向四個方向：

  1. 被逼離開自己，轉而仰望神——他的救贖主；
  2. 被逼向內省察，得著確定、不容懷疑的認識——「我知道」；
  3. 被逼以個人信心緊握恩典之約所啟示的真理——「我的救贖主」；
  4. 被逼更多活在看不見的事物中——活著的救贖主，以及祂在末後日子的顯現。

  受試煉的聖徒，在極深黑暗中，常被引入極大的、安慰人心的真理發現之中。
  
  「需要乃發明之母。」
  正是在此，約伯從神的公義中找到了他自己的安慰。神不可能讓一位誠實的僕人，永遠承受誣衊而不得伸冤；因此，即便他死時無人為他辯護，縱然年日流逝、蟲子吞噬他的身體，仍必有一位伸冤者興起，使受辱受害的約伯得以昭雪。

  於是，聖靈向這位受苦的族長啟示了：來世的存在，一位活著的至近親屬（救贖主），將來的審判 ，身體的復活，聖徒永遠的稱義

  一道大光，從一扇極小的窗戶射入；約伯在暫時的損失中，成了無限的得益者。

  軟弱的信心，樂於避開一切困難，因它在困難面前退縮；正如馬大，想到拉撒路已死四天、身體開始腐敗，她的信心便開始動搖——此刻再挪開石頭，已經太遲了。

  但剛強的信心，正視這一切，甚至刻意承擔不利條件，卻仍然得勝。正如以利亞與巴力先知爭辯時，反倒把所有劣勢攬在自己身上：「倒水！」他說；「再倒水！」信心要從天上取火，點燃祭物。

  「所以，」約伯彷彿說，「任我死去、腐爛、朽壞於墳墓中；任火焚燒我的身體， 或海吞沒它， 或野獸將它吞吃，它仍必歸還給我。死亡不過是 praedae suae custos ——獵物的看守者，
  就像那隻殺了先知卻站在屍旁、不吞吃他的獅子。」

  約伯的信心嘲笑不可能，並羞於談論困難；他與亞伯拉罕一樣，不顧自己已死的身體，反倒在無可指望中仍然信靠，深知神必使之復還。——R. Brownrig

  這些話之前，有一段極其莊嚴的前言： 「惟願我的言語現在寫上！惟願都記錄在書上！
  用鐵筆鐫刻，用鉛灌在磐石上，直到永遠！因為我知道……」如此激昂、慎重的前言，實在再沒有比基督信仰最深奧的奧祕真理更配得上的內容了。

  信心，必須（也理當）對其所信之事，有堅定的確信。它是證據，不是猜測；是確據，不是臆測。

  因此，我們必須確實知道我們所信的是什麼：
  
  「我們知道你是從神那裡來作師傅的」（約 3:2  2這人夜裏來見耶穌，說：「拉比，我們知道你是由神那裏來作師傅的；因為你所行的神蹟，若沒有神同在，無人能行。」）
  「我們已經信了，又知道你是基督」（約 6:69 69我們已經信了，又知道你是神的聖者。」）
  「我們知道我們有一座從神而來的房屋」（林後 5:1 1我們原知道，我們這地上的帳棚若拆毀了，必得神所造，不是人手所造，在天上永存的房屋。）
  「我們知道必得見祂的真體」（約壹 3:2 2親愛的弟兄啊，我們現在是神的兒女，將來如何，還未顯明；但我們知道，主若顯現，我們必要像他，因為必得見他的真體。）
  「因為你們知道，你們的勞苦在主裡不是徒然的」（林前 15:58 58所以，我親愛的弟兄們，你們務要堅固，不可搖動，常常竭力多做主工；因為知道，你們的勞苦在主裏面不是徒然的。）

  神既已啟示那看不見的事，祂也要我們對此有清楚、穩固的認識。信心不是「我們想」、「我們盼望如此」，而是「我們知道」。

  這不是可能性，不是或然的意見，而是確定、不謬誤的真理。我如此強調此事，部分原因正在於本處經文所給我們的強而有力的論證：
  
  若約伯在如此久遠之前就能看見這些事，那麼我們，今日活在福音明光之下的人，豈不更當看得清楚嗎？古時的信徒，反倒羞愧了我們。約伯生活在福音尚未顯明的年代； 靈魂的救贖在那時仍是極大的奧祕， 只向極少數人啟示； 「千人中僅有一人」能向定罪的罪人宣告：
  神已為他預備了贖價（伯 33:23 23一千天使中，若有一個作傳話的與神同在，指示人所當行的事，）。——Manton

  若我們對任何事確定，就當對救贖主確定。若我們對任何事有不可剝奪的權利，就當是對救贖主的權利；若我們要以最強的執著緊握任何真理，就當是救贖主的復活與生命。因為：一切都繫於此。這是福音的楔石， 信心的根基， 盼望的巔峰：

  「因我活著，你們也要活著。」但願我們更多得著約伯那樣的確據， 即便代價是——約伯的苦難。—— 查理．哈登．司布真

41. Rebelling Against the Light

They are of those that rebel against the light. Job 24:13
These evidently had the light, and this should be esteemed as no small privilege, since to wander on the dark mountains is a terrible curse. Yet this privilege may turn into an occasion of evil.
Most of us have received light in several forms, such as instruction, conscience, reason, revelation, experience, the Holy Spirit. The degree of light differs, but we have each received some measure thereof.
Light has a sovereignty in it, so that to resist it is to rebel against it. God has given it to be a display of himself, for God is light; and he has clothed it with a measure of his majesty and power of judgment.
Rebellion against light has in it a high degree of sin. It might be virtue to rebel against darkness, but what shall be said of those who withstand the light, resisting truth, holiness, and knowledge?

I. DETECT THE REBELS.

• Well-instructed persons, who have been accustomed to teach others, and yet turn aside to evil: these are grievous traitors.
• Children of Christian parents who sin against their early training; upon whom prayer and entreaty, precept and example are thrown away.
• Hearers of the word, who quench convictions deliberately, frequently, and with violence.
• Men with keen moral sense, who rush on, despite the reins of conscience which should restrain them.
• Lewd professors who, nevertheless, talk orthodoxy and condemn others, thereby assuredly pronouncing their own doom.

II. DESCRIBE THE FORMS OF THIS REBELLION.

• Some refuse light, being unwilling to know more than would be convenient; therefore they deny themselves time for thought, absent themselves from sermons, neglect godly reading, shun pious company, avoid reproof, etc.
• Others scoff and fight against it, calling light darkness, and darkness light. Infidelity, ribaldry, persecution, and such like, become their resort and shelter.
• Persons run contrary to it in their lives; of set purpose, or through willful carelessness. Walking away from the light is rebelling against it. Setting up your own wishes in opposition to the laws of morality and holiness, is open revolt against the light.
• Many presume upon their possession of light, imagining that knowledge and orthodox belief will save them.
• Many darken it for others, hindering its operations among men, hiding their own light under a bushel, ridiculing the efforts of others, etc.
• All darkness is a rebellion against light. Let us "have no fellowship with the unfruitful works of darkness."

III. DENOUNCE THE PUNISHMENT OF THIS REBELLION.

• To have the light removed.
• To lose eyes to see it even when present.
• To remain unforgiven, as culprits blindfolded for death, as those do who resist the light of the Holy Spirit.
• To sin with tenfold guilt, with awful willfulness of heart.
• To descend for ever into that darkness which increases in blackness throughout eternity.

IV. DECLARE THE FOLLY OF THIS REBELLION.

• Light is our best friend, and it is wisdom to obey it: to resist it is to rebel against our own interest.
• Light triumphs still. Owls hoot, but the moon shines. Opposition to truth and righteousness is useless; it may even promote that which it aims to prevent.
• Light would lead to more light. Consent to it, for it will be beneficial to your own soul.
• Light would lead to heaven, which is the center of light.
• Light even here would give peace, comfort, rest, holiness, and communion with God.
• Let us not rebel against light, but yield to its lead; yea, leap forward to follow its blessed track.
• Let us become the allies of light, and spread it. It is a noble thing to live as light-bearers of "the Lord and Giver of Light."
• Let us walk in the light, as God is in the light; and so our personal enjoyment will support our Life-work. Light must be our life if our life is to be light.

Lights

Off the coast of New Zealand, a captain lost his vessel by steering in the face of the warning light, till he dashed upon the rock immediately beneath the lighthouse. He said that he was asleep; but this did not restore the wreck, nor save him from condemnation. It is a terrible thing for rays of gospel light to guide a man to his doom.

The sins of the godly have this aggravation in them, that they sin against clearer illumination than the wicked. "They are of those that rebel against the light" (Job 24:13). Light is there taken figuratively for knowledge. It cannot be denied that the wicked sin knowingly; but the godly have a light beyond other men, such a divine, penetrating light as no hypocrite can attain to. They have better eyes to see sin than others; and for them to meddle ;with sin, and embrace this dunghill, must needs provoke God, and make the fury rise up in his face. Oh, therefore, you that are the people of God, flee from sin; your sins are more enhanced, and have worse aggravations in them, than the sins of the unregenerate. — Thomas Watson

Sins of ignorance are truly sins, for every lawgiver takes it for granted that his subjects seek to know his laws. But the deliberate commission of known trespass, and the willful neglect of known duty, have in them elements of great disloyalty. He who knew his Lord's will and did it not was beaten with many stripes. If a man puts his hand into the fire knowing that it burns, no one will pity him; if he wantonly enters a pesthouse, no one can wonder that he is smitten with disease. When the ice is marked "DANGEROUS," the warning should be sufficient for any reasonable man; and when the notice is repeated at every corner, and set up in great capital letters, he who ventures on the rotten ice will be not only a fool but a suicide, should he perish in his rashness.
Charles Hadden Spurgeon

41．悖逆光明

「他們是那些悖逆光明的人。」——約伯記 24:13 （13又有人背棄光明，不認識光明的道，不住在光明的路上。）
這些人顯然曾經擁有光明；而這絕非小小的特權，因為在黑暗的群山中迷失，乃是極其可怕的咒詛。然而，這樣的特權，卻可能反成為作惡的機會。我們大多數人都在不同形式中領受過光，例如：教導、良心、理性、啟示、經驗，以及聖靈。光的程度或有不同，但我們每一個人，都多少得著了一分光。
光本身帶有一種主權性，因此抗拒光，就是悖逆光。神將光賜下，作為祂自己的彰顯，因為神就是光；祂也使光帶著祂的威嚴與審判的能力。悖逆光明，本身就含有極重的罪。反抗黑暗，或可算為美德；但抵擋光明、抗拒真理、聖潔與知識的人，又當如何評價呢？

一、辨認這些悖逆者

• 受過良好教導、也曾教導別人，卻轉而行惡的人：這是極其可悲的叛徒。
• 基督徒父母的兒女，違背早年的教養，使禱告、勸勉、教訓與榜樣都成了徒然。
• 聽道的人，刻意、反覆、並且猛烈地熄滅良心的責備。
• 道德感敏銳的人，卻掙脫良心的韁繩，執意狂奔向罪。
• 放蕩的宗教告白者，口談正統，論斷他人，卻正是親口宣判自己的定罪。

二、描述悖逆光明的各種形式

• 有人拒絕光，因為不願知道超過自己方便承受的程度；
  因此他們拒絕思考的時間，逃避講道，忽略敬虔閱讀，躲開屬靈同伴，逃避責備等等。
• 有人譏誚、攻擊光，稱光為暗，稱暗為光；
  不信、褻瀆、逼迫等，成了他們的避難所與武器。
• 有人在生活中與光背道而馳，或出於蓄意，或因故意的漫不經心。
  轉身離開光，就是悖逆光；
  把自己的私慾立為準則，對抗道德與聖潔的律法，便是公開的叛亂。
• 許多人倚仗自己“擁有光”，以為知識與正統信仰足以拯救他們。
• 還有人使光在別人身上變暗：
  阻礙光的工作，把自己的光藏在斗底下，譏笑別人的努力等等。
• 一切的黑暗，都是對光的悖逆。讓我們「不要與黑暗無果的事相交」。

三、宣告悖逆光明的刑罰

• 光被奪去。
• 即便光仍在，卻失去看見光的眼睛。
• 仍然不得赦免，如同被蒙眼帶去受死的罪犯——這正是那些抗拒聖靈之光的人。
• 帶著十倍的罪責犯罪，因心中的故意與剛硬。
• 永遠墜入那黑暗之中，而那黑暗在永恆裡只會越發加深。

四、揭露悖逆光明的愚妄

• 光是我們最好的朋友，順服它才是智慧；抗拒它，就是悖逆自己的益處。
• 光終必得勝。貓頭鷹可以嘯叫，但月亮仍然照耀。對真理與公義的反對終歸徒然，甚至可能促成它原想阻止的事。
• 光會引向更多的光；順從它，因它必使你的靈魂得益。
• 光引向天堂——那是光的中心。
• 光即使在今生，也帶來平安、安慰、安息、聖潔，與神的交通。
• 所以，讓我們不再悖逆光明，而是順服它的引導；不僅跟隨，甚至奔跑在它蒙福的軌跡上。
• 讓我們成為光的同盟者，傳揚光。活出「主與賜光者」之光的見證，是何等尊貴的事！
• 讓我們行在光中，如同神在光中；如此，我們內在的喜樂，必支撐我們一生的事奉。若生命要成為光，光就必須成為生命。

燈塔（Lights）

在紐西蘭海岸外，有一位船長，竟迎著警告燈航行，直到船隻撞上燈塔下方的岩石而沉沒。他說自己當時睡著了；但這既不能使船復原，也不能使他免於定罪。

福音之光若成了引人走向滅亡的指引，是何等可怕的事！敬虔之人的罪，其加重之處在於：他們是在更明亮的光中犯罪。「他們是那些悖逆光明的人」（伯 24:13 13又有人背棄光明，不認識光明的道，不住在光明的路上。）。此處的「光」是指知識。不可否認，惡人也是明知故犯；但敬虔之人卻擁有超過他人的光——一種屬神、穿透人心的光，是假冒為善者所不能及的。他們更清楚地看見罪；因此，他們若仍伸手去抱那糞土，必然激怒神，使祂的烈怒升起。所以，神的百姓啊，要逃避罪！你們的罪，比未重生者的罪，帶著更重的性質與更嚴重的加重因素。
——湯瑪斯・華森（Thomas Watson）

無知之罪，仍是真罪；因為任何立法者，都假定臣民有責任認識律法。但明知故犯的罪，以及明知該盡卻故意忽略的責任，則包含極深的背叛性。「那知道主人意思，卻不去行的，要多受責打。」若人明知火會燒傷，仍把手伸進去，無人會同情；若人故意走進瘟疫之屋，無人會驚訝他染病。當冰面寫著「危險」，警告已經足夠；若這警告在每個轉角重複張貼、以大字標明，仍有人踏上腐冰，若因此喪命，他不只是愚昧，簡直是自殺。
—— 查理．哈登．司布真

42. The Hypocrite Discovered

Will he always call upon God? Job 27:10
A hypocrite may be a very neat imitation of a Christian. He professes to know God, to converse with him, to be dedicated to his service, and to invoke his protection: he even practices prayer, or at least feigns it. Yet the cleverest counterfeit fails somewhere, and may be discovered by certain signs. The test is here: "Will he always call upon God?"

I. WILL HE PRAY AT ALL SEASONS OF PRAYER?

• Will he pray in private? Or is he dependent upon the human eye, and the applause of men?
• Will he pray if forbidden? Daniel did so. Will he?
• Will he pray in business? Will he practice ejaculatory prayer? Will he look for hourly guidance?
• Will he pray in pleasure? Will he have a holy fear of offending with his tongue? Or will company make him forget his God?
• Will he pray in darkness of soul? Or will he sulk in silence?

II. WILL HE PRAY CONSTANTLY?

If he exercises the occasional act of prayer, will he possess the spirit of prayer which never ceases to plead with the Lord? We ought to be continually in prayer, because we are:

• Always dependent for life, booth temporal and spiritual, upon God.

Long as they live should Christians pray,
For only while they pray they live.

• Always needing something, nay, a thousand things.
• Always receiving, and therefore always needing fresh grace wherewith to use the blessing worthily.
• Always in danger. Seen or unseen danger is always near, and none but God can cover our head.
• Always weak, inclined to evil, apt to catch every infection of soul-sickness, "ready to perish" (Isa. 27:13).
• Always needing strength, for suffering, learning, song, or service.
• Always sinning. Even in our holy things sin defiles us, and we need constant washing.
• Always weighted with other men's needs. Especially if rulers, pastors, teachers, parents.
• Always having the cause of God near our heart if we are right; and in its interests finding crowds of reasons for prayer.

III. WILL HE PRAY IMPORTUNATELY?

• If no answer comes, will he persevere? Is he like the brave horse who will pull at a post at his master's bidding?
• If a rough answer comes, will he plead on? Does he know how to wrestle with the angel, and give tug for tug?
• If no one else prays, will he be singular, and plead on against wind and tide?
• If God answer him by disappointment and defeat, will he feel that delays are not denials, and still pray?

IV. WILL HE CONTINUE TO PRAY THROUGHOUT THE WHOLE OF LIFE?

The hypocrite soon gives up prayer under certain circumstances.

• If he is in trouble, he will not pray, but will run to human helpers.
• If he gets out of trouble, he will not pray, but quite forget his vows.
• If men laugh at him, he will not dare to pray.
• If men smile on him, he will not care to pray.

1. He grows formal. He is half asleep, not watchful for the answer. He falls into a dead routine of forms and words.
2. He grows weary. He can make a spurt, but he cannot keep it up. Short prayers are sweet to him.
3. He grows secure. Things go well and he sees no need of prayer; or he is too holy to pray.
4. He grows infidel, and fancies it is all useless, dreams that prayer is not philosophical.

Illustrations

We have heard of a child who said her prayers, and then added,"Good bye, God; we are all going to Saratoga, and pa and ma won't go to meeting, or pray any more till we come back again." We fear that many who go to the seaside, or other holiday resorts, give God the go-by in much the same manner.

There was a celebrated poet who was an atheist, or at least professed to be so. According to him there was no God — the belief in a God was a delusion, prayer a base superstition, and religion but the iron fetters ora rapacious priesthood So he held when sailing over the unruffled surface of the Ægean Sea. But the scene changed; and with the scene his creed. The heavens began to scowl on him; and the deep uttered an angry voice, and, as if in astonishment at this God-denying man, "lifted up his hands on high." The storm increased until the ship became unmanageable. She drifted before the tempest. The terrible cry, "Breakers ahead!" was soon heard; and how they trembled to see death seated on the horrid reef, waiting for his prey! A few moments more, and the crash comes. They are overwhelmed in the devouring sea? No. They were saved by a singular Providence. Like apprehended evils, which in a Christian's experience prove to be blessings, the wave, which flung them forward on the horrid reef, came on in such mountain volume as to bear and float them over into the safety of deep and ample sea room. But ere that happened, a companion of the athe-ist-who, seated on the prow, had been taking his last regretful look of heaven and earth, sea and sky — turned his eyes down upon the deck, and there, among Papists, who told their beads and cried to the Virgin, he saw the atheist prostrated with fear. The tempest had blown away his fine-spun speculations like so many cobwebs, and he was on his knees, imploring God for mercy. — Guthrie

The hypocrite is not for prayer always. He will pray when he seeth his own time. He will stint God in time as well as in measure. He will be master, not only of his own time, but of God's too. "When will the Sabbath be gone?" (Amos 8:5). Sometimes he will delight himself in the Almighty: but will he always call upon God? Everyone that knows him can make the answer for him, "No, he will not": especially in secret, where none but God's eye can behold him. Upon some extraordinary occasions, in extraordinary cases, he may seem very devout; but he is modest, he will not trouble God too far, nor too often. Ahaz will not ask a sign, even when God bids him, lest he should tempt the Lord (Isa. 7:10-12): a great piece of modesty in show; but a sure symptom of infidelity. He would not ask a sign because he could not believe the thing; not to avoid troubling of God, but himself. He seems very mannerly, but shows himself very malapert.

Thus, this hypocrite will serve God only by fits and starts, when he himself lists. He never troubles God but when God troubles him. In health, wealth, peace, he can comfort himself. He never prays but in trouble: in his affliction he will seek God early (Hos. 5:15). God is fain to go away, and return to his place, else this man would never look after him. When God hath touched him, he acquaints God with his misery, but when times grow better with him, he excludes God from his mirth. — Samuel Crook
Charles Hadden Spurgeon

42．假冒為善者被揭露

「他豈能時常求告神呢？」——約伯記 27:10 (10他豈以全能者為樂，隨時求告神呢？)
假冒為善的人，往往是極其精巧的基督徒仿製品。
他自稱認識神，與神交通，奉獻自己服事神，也呼求神的保護；
他甚至實踐禱告——至少是假裝禱告。
然而，再高明的贗品，終究會在某一處露出破綻；而這裡給了我們一個試金石：「他豈能時常求告神呢？」

一、他是否在一切禱告的時刻都禱告？

• 他會在暗中禱告嗎？還是必須倚賴人的眼目與掌聲？
• 若禱告被禁止，他仍會禱告嗎？但以理如此行；他會嗎？
• 他在忙碌的事務中禱告嗎？他是否操練即時的短禱？是否尋求每時每刻的引導？
• 他在享樂中禱告嗎？他是否敬畏，不敢用舌頭犯罪？還是社交場合一來，便把神忘得一乾二淨？
• 他在靈魂黑暗中禱告嗎？還是悶聲不語、心中賭氣？

二、他是否恆切地禱告？

即使他偶爾有禱告的行為，他是否擁有那不止息向神呼求的禱告之靈？
我們本當常常禱告，因為我們是：

• 時時刻刻倚靠神而活——不論今生或屬靈生命。

「基督徒只要活著就當禱告， 因為唯有在禱告中，他們才真正活著。」

• 時時需要供應，不只一樣，而是千百樣。
• 時時領受恩典，因此也時時需要更新的恩典，好使我們正確使用所領受的祝福。
• 時時處於危險之中。 可見或不可見的危險總在附近，除了神，無人能遮蓋我們的頭。
• 時時軟弱，傾向邪惡，極易感染靈魂的疾病，「快要滅亡」（賽 27:13）。
• 時時需要力量，為著忍耐、學習、讚美，或服事。
• 時時犯罪。連我們的聖工也被罪玷污，因此需要不斷的潔淨。
• 時時背負他人的需要，尤其是掌權者、牧者、教師、父母。
• 時時將神的事工放在心上（若我們心是正的），並在其中找到無數禱告的理由。

三、他是否迫切地禱告？

• 若遲遲得不到回應，他會堅持嗎？他是否像那匹忠心的馬，按主人的吩咐，用力拉住繩索？
• 若得到的回應似乎籠統，他仍會懇求嗎？他是否知道如何與天使摔跤，一拉一扯、寸步不讓？
• 若無人同他一同禱告，他仍會獨自站立嗎？是否逆風逆流，仍然呼求？
• 若神以失望與挫敗回應他，他仍會禱告嗎？他是否知道「遲延不是拒絕」？

四、他是否終其一生都持續禱告？

假冒為善者，在某些情況下，很快就放棄禱告。

• 在患難中，他不禱告，卻奔向人為的幫助。
• 脫離患難後，他不再禱告，完全忘記所許的願。
• 人嘲笑他時，他不敢禱告。
• 人稱讚他時，他不屑禱告。

他逐漸變成：

1. 形式化：半睡半醒，不警醒等候回應，陷入死板的言辭與程序。
2. 厭倦：他能衝刺一陣，卻無法持久；短禱成了他的最愛。
3. 自滿：事情順利時，他覺得不需要禱告；或者自以為屬靈到不必再禱告。
4. 不信：他開始認為禱告毫無用處，甚至幻想禱告不合哲學理性。

例證（Illustrations）

有人聽說過一個小女孩，禱告完後又加了一句：「再見了，神；我們全家要去薩拉托加了，爸爸媽媽也不去聚會，也不再禱告，要等我們回來再說。」我們擔心，許多去海邊或度假勝地的人，其實也是用差不多的方式把神打發走。

曾有一位著名詩人，是無神論者，或至少自稱如此。他認為：沒有神，信神是幻想；禱告是卑劣的迷信；宗教不過是貪婪祭司加在人身上的鐵鎖。這是他在愛琴海風平浪靜時的信條。但景象一變，信條也變了。烏雲密佈，深海怒吼， 彷彿驚訝於這位否認神的人，「舉起雙手」向天咆哮。
風暴愈來愈猛烈，船失去控制， 在狂風中漂流。 不久，「前方暗礁！」的恐怖呼聲傳來； 眾人顫抖，看見死亡坐在礁石上等候獵物。幾分鐘後，撞擊似乎無可避免。 他們要葬身海底嗎？沒有。 一個奇妙的護理拯救了他們。 如同基督徒經歷中那些看似災禍卻成為祝福的事，那巨浪以山岳般的力量將船拋起， 竟把他們送過暗礁，進入寬闊安全的水域。但就在那之前，那位無神論者的同伴——原本坐在船頭，向天地作最後一瞥——忽然低頭看見甲板上：在一群念珠、呼求聖母的天主教徒中間，那位無神論者正因恐懼而俯伏在地，向神哀求憐憫。暴風把他精巧的理論吹得像蜘蛛網一般破碎。——古德里（Guthrie）

假冒為善者並不總是禱告。他只在自己覺得合適的時候禱告。他不但在份量上限制神，也在時間上限制神。他要作主人——不只掌管自己的時間，也要掌管神的時間。「安息日幾時過去呢？」（摩 8:5 5你們說：月朔幾時過去，我們好賣糧；安息日幾時過去，我們好擺開麥子；賣出用小升斗，收銀用大戥子，用詭詐的天平欺哄人，）他有時似乎以全能者為樂；但他豈能時常求告神呢？凡認識他的人，都會回答：「不能。」 尤其是在暗中，只有神的眼目看見他時。在某些非常時刻、非常情況下，他也許顯得十分虔誠；但他「很有分寸」，不願太常、太久地麻煩神。亞哈斯就是如此：神吩咐他求一個兆頭，他卻拒絕，說是怕試探耶和華（賽 7:10–12 10耶和華又曉諭亞哈斯說： 11「你向耶和華－你的神求一個兆頭：或求顯在深處，或求顯在高處。」 12亞哈斯說：「我不求；我不試探耶和華。」）。表面看來是謙遜，實際上卻是不信的明證。他不是怕打擾神，而是怕打擾自己。外表彬彬有禮，內裡卻極其放肆。

因此，假冒為善者只是斷斷續續地服事神，全看自己高興不高興。除非神先驚動他，他從不去驚動神。健康、富足、平安時，他自得其樂；只有在患難中，他才禱告：
「他們在急難中必切切尋求我」（何 5:15 15我要回到原處，等他們自覺有罪（或譯：承認己罪），尋求我面；他們在急難的時候必切切尋求我。）。神非得暫時離開，回到祂的地方，否則這人根本不會尋求祂。神擊打他時，他向神訴苦；境況好轉時，他卻把神排除在他的喜樂之外。
——塞繆爾・克魯克（Samuel Crook）
—— 查理．哈登．司布真

43. Conceit Rebuked

Should it be according to thy mind? Job 34:33
The verse is written in language of the most ancient kind, which is but little understood. Moreover, it is extremely pithy and sententious, and hence it is obscure. The sense given in our version is, however, that which sums up the other translations, and we prefer to adhere to it.

I. DO MEN REALLY THINK THAT THINGS SHOULD BE ACCORDING TO THEIR MIND?

l. Concerning God. Their ideas of him are according to what they think he should be; but could he be God at all if he were such as the human mind would have him to be?
2. Concerning providence on a large scale, would men re-write history? Do they imagine that their arrangements would be an improvement upon infinite wisdom? In their own case they would arrange all matters selfishly. Should it be so?
3. Concerning the Gospel, its doctrines, its precepts, its results, should men have their own way? Should the atonement be left out, or the statement of it be modified to suit them?
4. Concerning the Church. Should they be head and lord?

• Should their liberal ideas erase inspiration?
• Should Baptism and the Lord's Supper be distorted to gratify them? Should gaudy ceremonies drive the Lord's homely ordinances out of doors? Should priestcraft crush out spiritual life? Should taste override divine commands?
• Should the Ministry exist only for their special consolation, and be molded at their bidding?

II. WHAT LEADS THEM TO THINK SO?

1. Self-importance, and selfishness.
2. Self-conceit, and pride.
3. A murmuring spirit which must needs grumble at everything.
4. Want of faith in Christ leading to a doubt of the power of his gospel.
5. Want of love to God, souring the mind and leading it to kick at a thing simply because the Lord prescribes it.

III. WHAT A MERCY THAT THINGS ARE NOT ACCORDING TO THEIR MIND!

1. God's glory would be obscured.
2. Many would suffer to enable one man to play the Dictator.
3. We should, any one of us, have an awful responsibility resting upon us if our own mind had the regulation of affairs.
4. Our temptations would be increased. We should be proud if we succeeded, and despairing if we met with failure.
5. Our desires would become more greedy.
6. Our sins would be uncorrected; for we should never allow a rod or a rebuke to come at us.
7. There would be universal strife; for every man would want to rule and command (James 4:5). If it ought to be according to your mind, why not according to mine?

IV. LET US CHECK THE SPIRIT WHICH SUGGESTS SUCH CONCEIT.

l. It is impracticable; for things can never be as so many different minds would have them.
2. It is unreasonable; for things ought not so to be.
3. It is unchristian; for even Christ Jesus pleased not himself, but cried,"Not as I will" (Matt. 26:39).
4. It is atheistic; for it dethrones God to set up puny man.

• Pray God to bring your mind to his will.
• Cultivate admiration for the arrangements of the Divine mind.
• Above all, accept the gospel as it is, and accept it now.

Helps

Should it be according to thy mind? Many appear to think so. If we may judge by their conduct, they think that the Most High should have consulted their ease, their fancy, and their aggrandizement. The gospel is not just what they would like it to be. Providence does not work as they desire. Few things are exactly as they should be.

Complaining mortal! Should it be according to thy mind? Is not thy mind carnal? Is it not selfish? Is it not prejudiced? If it were according to thy mind, would not God's glory be obscured? Would not others suffer? Would not thy lusts be fed? Would not thy temptations be stronger? Would not thy danger be greater?

Is not thy God wiser, kinder, and holier than thou art? Does he not love justice? Are not his mercies over all his works? True, you may be afflicted, you may be poor, you may be sickly; what then? You are wishing for health, for a competency, for freedom from trials; but, "should it be according to thy mind?"
Beloved, let us guard against such a spirit. It is common, but it is unreasonable, it is criminal, it is dangerous. The thing is impracticable. Your God must govern, he is wonderful in counsel, and excellent in working. His ways are just, his plans are wise, his designs are merciful, and when the work is complete, every part will reflect his glory. — James Smith

We are all very apt to believe in Providence when we get our own way; but when things go awry, we think, if there is a God, He is in Heaven and not upon the earth. The cricket, in the spring, builds his house in the meadow, and chirps for joy because all is going so well with him. But when he hears the sound of the plow a few furrows off, and the thunder of the oxen's tread, then his sky begins to darken, and his young heart fails him. By-and-by the plow comes crunching along, turns his dwelling bottom-side up, and as he goes rolling over and over, without a house and without a home,"Oh," he says,"the foundations of the world are breaking up, and everything is hastening to destruction." But the husbandman, as he walks behind the plow, does he think the foundations of the world are breaking up? No. He is thinking only of the harvest that is to follow in the wake of the plow; and the cricket, if it will but wait, will see the husbandman's purpose. My hearers, we are all like crickets. When we get our own way, we are happy and contented. When we are subjected to disappointment, we become the victims of despair. — Dr. A. B. Jack, in "The Preacher and Homiletic Monthl, v"

Man would have God go according to his mind in chastening and afflicting him. He would have God correct him only in such a kind, in such a manner and measure as he would choose. He saith in his heart, If God would correct me in this or that, I could bear it; but I do not like to be corrected in the present way. One saith, If God would smite me in my estate I could bear it, but not in my body; another saith, If God should smite me with sickness, I could bear it, but not in my children; or, If God would afflict me only in such a degree, I could submit; but my heart can hardly yield to so great a measure of affliction. Thus we would have it according to our minds as to the measure or the continuance of our afflictions. We would be corrected for so many days; but to have months of vanity and years of trouble, is not according to our mind.

Man would have God govern (not only himself, but) the whole world according to his mind. Man hath much of this in him. Luther wrote to Melancthon, when he was so exceedingly troubled at the providence of God in the world: "Our brother Philip is to be admonished that he would forbear governing the world." We can hardly let God alone to rule that world which Himself alone hath made. — Caryl.
Charles Hadden Spurgeon

43. 被責備的自以為是

「難道事情該照你的心意嗎？」——約伯記 34:33 (33他施行報應，豈要隨你的心願、叫你推辭不受嗎？選定的是你，不是我。你所知道的只管說吧！)
這節經文使用的是極為古老的語言，今日已不易完全明白；而且文字精煉、警句式強烈，因此顯得深奧。然而，我們中文譯本所採用的意思，正好綜合了其他譯法的要旨，我們也樂意持守這樣的理解。

一、人真的以為事情應該照自己的心意嗎？

1. 關於神

人對神的觀念，往往是照他們「認為神應該是怎樣」來塑造的；但若神真是人心所能設想的那樣，祂還能是神嗎？

2. 關於宏觀的護理（Providence）

人是否想要重寫歷史？是否以為自己的安排能勝過無限的智慧？
若論到自己，人只會自私地安排一切。事情真該如此嗎？

3. 關於福音

無論是教義、誡命或其結果，人是否都想照自己的意思？
是否該把代贖刪去？或將其內容修改得更合人意？

4. 關於教會

他們是否想成為教會的元首與主宰？

• 自由派思想是否應抹去聖經的默示？
• 洗禮與聖餐是否該被扭曲來迎合人的喜好？華麗的儀式是否該把主樸素的設立趕出門外？祭司制度是否該壓制屬靈生命？個人品味是否可以凌駕神的命令？
• 事奉是否只為安慰某些人，而必須照他們的心意塑造？

二，是什麼使人產生這樣的想法？

1. 自我中心與自私
2. 自負與驕傲
3. 抱怨的靈，對任何事都不滿
4. 對基督缺乏信心，因此懷疑福音的大能
5. 對神缺乏愛，使心靈苦澀，僅因神吩咐就反抗

三，事情不照人心意，實在是何等的憐憫！

1. 否則神的榮耀將被遮蔽
2. 許多人將受害，只為一人能當獨裁者
3. 我們每一個人若真要為萬事負責，責任將難以承擔
4. 試探會更加猛烈——成功則驕傲，失敗則絕望
5. 私慾將變得更加貪婪
6. 罪永不被糾正，因為人不容許杖與責備臨到自己
7. 世界將充滿爭競，因人人都想掌權（雅各書 4:5 5你們想經上所說是徒然的嗎？神所賜、住在我們裏面的靈，是戀愛至於嫉妒嗎？）若事情該照你的心意，為何不也照我的？

四，讓我們制止這種自以為是的心態

1. 這是不可行的——事情不可能同時符合無數不同的心意
2. 這是不合理的——事情本來就不該如此
3. 這是不屬基督的——連基督也不討自己的喜悅，反而說：「不要照我的意思，只要照你的意思。」（太 26:39 39他就稍往前走，俯伏在地，禱告說：「我父啊，倘若可行，求你叫這杯離開我。然而，不要照我的意思，只要照你的意思。」）
4. 這實際上是否認神的存在——把神拉下寶座，讓渺小的人登位

• 求神使你的心意降服於祂的旨意。
• 培養對神智慧安排的敬佩。
• 最重要的是：按原樣接受福音，而且現在就接受。

補充材料（Helps）

「事情該照你的心意嗎？」許多人似乎真是這樣想的。從他們的行為看來，他們認為至高者理當顧及他們的安逸、喜好與地位。福音並非他們所盼望的模樣；神的護理也不照他們的計畫運作。幾乎沒有什麼事正如他們所想。

抱怨的世人哪！事情該照你的心意嗎？你的心思不是屬肉體的嗎？不是自私的嗎？不是帶著偏見的嗎？若真照你的心意，神的榮耀豈不被遮蔽？他人豈不受害？你的私慾豈不被餵養？試探豈不更強？危險豈不更大？

你的神豈不比你更有智慧、更慈愛、更聖潔嗎？你或許受苦、貧窮、病弱——那又如何？你渴望健康、富足、無試煉的生活；但問題仍是：事情該照你的心意嗎？親愛的，我們當防備這樣的心態。它雖普遍，卻不合理；不僅不合理，更是有罪、危險。神必須治理；祂的謀略奇妙，作為卓越。祂的道路公義，計畫智慧，設計充滿憐憫；當一切完成時，每一部分都要反映祂的榮耀。
——詹姆斯·史密斯（James Smith）

我們在事情順利時，很容易相信神的護理；一旦事與願違，便以為若真有神，祂只在天上，不在地上。春天的蟋蟀在草地築巢，因一切順利而歌唱；但當它聽見不遠處犁田的聲音，看見牛踏地雷鳴，它便以為天地要崩塌。其實農夫所想的，是即將來到的收成。若蟋蟀肯等待，便會明白農夫的用意。我們也正是如此。——A. B. 傑克博士

人總想要神照自己的意思來管教他。他希望神以他能接受的方式、程度、時間來責備他。他心裡說：「若神這樣管教我，我還能忍；但現在這樣，我不能。」他不願意長久受苦，也不願重擔過重。他想限定神的作為。人不只想神照自己的意思治理他自己，甚至想治理全世界。
路德曾寫信勸勉梅蘭希頓：「我們的弟兄腓力，應當停止治理世界。」我們實在難以讓神單獨治理這世界。——卡里爾（Caryl）
查爾斯·哈登·司布真（Charles Haddon Spurgeon）

44. Pride Catechized
Should it be according to thy mind? He will recompense it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest. Job 34:33
It is never wise to dispute with God. Especially upon the matter of salvation. No sinner seeking pardon should be so foolish as to dispute with his Sovereign Savior.

I. A QUESTION. "Should it be according to thy mind?"

• Should salvation be planned to suit you? Should beggars be choosers? Should these who profess penitence become dictators?

1. What is it to which you object?

• Is there something objectionable in the plan of salvation? Is it too much of grace? Is it too simple? Is it too general? Is it too humbling? Do you dislike the method of substitution? Do you rebel against the Deity of the Savior?
• Is there a cause of stumbling in the working out of salvation? Does the cross scandalize you? Do you dislike the work of the Holy Spirit? Are his operations too radical? Is regeneration too spiritual? Is holiness irksome?
• Are its requirements too exact? Too Puritanical?
• Are its statements too humiliating? Too denunciatory?
• Is its term of service too protracted? Would you prefer a temporary faith? A transient obedience?

2. Should not God have his way? He is the Donor of salvation; shall he not do as he wills with his own?
3. Is not God's way best? Is not the Infinitely Good the best Controller, the best Ruler of the feast?
4. Should it be according to a mind that is ignorant? Fickle? Feeble? Selfish? Short-sighted? Is not yours such?
5. Why is your mind to be supreme? Why not another man's mind? You see the absurdity in that case; why not in your own?

II. A WARNING. "He will recompense it, whether thou refuse, or whether thou choose."

• Whether sinners accept or refuse salvation:

1. God will perform his pleasure.
2. God will punish sin.
3. God will glorify Christ by conversions.
4. God will magnify his own name before an assembled universe.
5. God will carry on his work of mercy in the one way which he has chosen, and he will not alter one jot or tittle to please vainglorious man.

III. A PROTEST. "And not I."

1. I am not the person to be disputed with: you are not dealing with man but with God. "He will recompense it... and not I." Therefore there is no use in deceit or in defiance: thus you may overcome a mortal, but not the Eternal.
2. I will not be responsible for you. You yourself are sinning, and must answer for it, and no friend or minister can stand for you when God recompenses your sin upon you.
3. I will not share in your rebellion."Not I." We must keep clear of complicity with the obstinate man who dictates to his God. It is a grand thing to be able to say distinctly,"Not I."

IV. AN INVITATION. "Therefore speak what thou knowest."

1. Exercise your freedom. Choose or reject; it is at your own peril.
2. Exercise your reason. Be sure that you know by personal observation and experience, and let your decision be based upon unquestionable knowledge.
3. Exercise your influence and speak as you think; but mind what you do; for an account must be given of your words.
4. Better exercise your truthfulness and bear witness to facts, rather than criticize the methods of the Lord.

• Do not cavil at God's methods of grace, for certainly you cannot alter them, and if you could alter them you would not improve them.
• Join not with others in their cavilings. It may be fashionable to criticize and doubt, but it is mischievous, presumptuous, and rebellious. Doubters may be in great repute among their own class, but they are poor creatures after all. Those who are wiser than God are fools in capitals.
• Decide for yourself, but let it be with knowledge and thought; and when you have decided do not think that everybody else is to bow to your judgment. Bow before the Lord, and let your judgment be more eager to obey the truth for itself, than to rule over others.

Charles Hadden Spurgeon

44. 被質問的驕傲

「難道事情該照你的心意嗎？他必報應，不論你拒絕，或你揀選；不是我：所以你要說你所知道的。」——約伯記 34:33 (33他施行報應，豈要隨你的心願、叫你推辭不受嗎？選定的是你，不是我。你所知道的只管說吧！)
與神爭辯從來不是智慧之舉，尤其是在救恩的事上。任何尋求赦免的罪人，若竟愚昧到與至高主權的救主爭論，那實在是極大的愚妄。

一、一個質問

「事情該照你的心意嗎？」

• 救恩是否該為你量身訂做？乞丐豈可成為挑剔的人？自稱悔改的人，豈可反成為發號施令的主宰？

1. 你究竟反對的是什麼？

• 你是否覺得救恩的計畫有可指摘之處？是否嫌它太重恩典？是否嫌它太簡單？是否嫌它過於普遍？是否嫌它太叫人自卑？你是否不喜歡代替的救法？你是否反抗救主的神性？
• 你是否在救恩的施行上感到跌倒？十字架是否叫你厭惡？你是否不喜歡聖靈的工作？是否覺得祂的作為過於徹底？重生是否太屬靈？聖潔是否令你感到厭煩？
• 你是否嫌它的要求太嚴格？太清教徒式？
• 它的宣告是否太羞辱人？太嚴厲定罪？
• 你是否嫌事奉的年日太長？你寧願要暫時的信心？短暫的順服？

2. 神難道不該照祂自己的意思行嗎？

救恩的賜予者是神，祂難道不能按自己的旨意處置祂自己的產業嗎？

3. 神的道路難道不是最好的嗎？

那位無限良善者，豈不是最合宜的掌權者、最智慧的筵席之主？

4. 事情該照一個怎樣的心思呢？照一個無知的？反覆無常的？軟弱的？自私的？短視的？你的心思不正是如此嗎？

5. 為何你的心思要成為最高準則？

為什麼不是別人的心思？你在那種情況下能看出荒謬，為何在自己身上卻看不見？

二、一個警告

「他必報應，不論你拒絕，或你揀選。」

• 無論罪人接受或拒絕救恩：

1. 神都要成就祂的美意。
2. 神都要刑罰罪惡。
3. 神都要藉著人得救來榮耀基督。
4. 神都要在全宇宙面前彰顯祂自己的名。
5. 神必按祂所揀選的唯一方式施行憐憫，
   絕不為迎合虛榮的人而改變一點一畫。

三、一個聲明（抗議）

「不是我。」

1. 我不是你爭辯的對象

你不是在與人爭論，乃是在與神爭論。「他必報應……不是我。」所以，欺騙或挑釁都無濟於事；這樣你或可勝過血氣之人，卻絕不能勝過永恆者。

2. 我不為你負責

你自己犯罪，必須自己承擔；到神追討之時，沒有朋友、沒有牧師能代你站立。

3. 我不與你的悖逆有份

「不是我。」我們必須與那種向神發號施令的頑梗之人劃清界線。
能清楚地說一句「不是我」，乃是極大的恩典。

四、一個邀請

「所以你要說你所知道的。」

1. 行使你的自由

你可以揀選，也可以拒絕——但後果由你自己承擔。

2. 行使你的理性

務要確知你是憑著個人的觀察與經驗而知，並且讓你的決定建立在確實無誤的認識之上。

3. 行使你的影響力

你可以照你所想的去說，但要謹慎你所說的，因為句句話都要交帳。

4. 不如行使你的誠實

• 為事實作見證，勝過批評主的作為與方法。不要挑剔神施恩的方式；你既不能改變它，即便你能，也不會使它更好。
• 不要與他人的挑剔為伍。批評與懷疑或許時髦，卻是有害、狂妄、悖逆的事。懷疑者在同類中或許很有名聲，但歸根究柢，不過是可憐的人。自以為比神更有智慧的人，是用大寫字母寫成的「愚昧人」。
• 你要自己作決定，但要在知識與思考中作決定；既然作了決定，就不要以為人人都必須向你的判斷低頭。當向主低頭，讓你的判斷不再熱心於管轄他人，而是更迫切地為自己順服真理。
  查爾斯・哈登・司布真
  Charles Haddon Spurgeon

45. Rain and Grace: A Comparison

Who hath divided a watercourse for the overflowing of waters, or a way for the lightning of thunder; To cause it to rain on the earth, where no man is; on the wilderness, wherein there is no man; To satisfy the desolate and waste ground; and to cause the bud of the tender herb to spring forth? Job 38:25-27
God challengeth man to compare with his Maker even in the one matter of the rain. Can he create it? Can he send a shower upon the desert, to water the lone herbs which else would perish in the burning heat? No, he would not even think of doing such a thing. That generous act cometh of the Lord alone.
We shall work out a parallel between grace and rain.

I. GOD ALONE GIVETH RAIN, AND THE SAME IS TRUE OF GRACE.

• We say of rain and of grace, God is the sole Author of it.
• He devised and prepared the channel by which it comes to earth. He hath "divided a watercourse for the overflowing of waters." The Lord makes a way for grace to reach his people.
• He directs each drop, and gives each blade of grass its own drop of dew, to every believer his portion of grace.
• He moderates the force, so that it does not beat down or drown the tender herb. Grace comes in its own gentle way. Conviction, enlightenment, etc., are sent in due measure.
• He holds it in his power. Absolutely at his own will does God bestow either rain for the earth, or grace for the soul.

II. RAIN FALLS IRRESPECTIVE OF MEN, AND SO DOES GRACE.

• Grace waits not man's observation. As the rain falls where no man is, so grace courts not publicity.
• Nor his cooperation. It"tarrieth not for man, nor waiteth for the sons of men"(Mic. 5:7).
• Nor his prayers. Grass calls not for rain, yet it comes."I am found of them that sought me not" (Isa. 65:1).
• Nor his merits. Rain falls on the waste ground.

"Ah, grace, into unlikeliest hearts,
It is thy wont to come;
The glory of thy light to find
In darkest spots a home."

III. RAIN FALLS WHERE WE MIGHT LEAST HAVE EXPECTED IT.

• It falls where there is no trace of former showers, even upon the desolate wilderness: so does grace enter hearts which had hitherto been unblessed, where great need was the only plea which rose to heaven (Isa. 35:7).
• It falls where there seems nothing to repay the boon. Many hearts are naturally as barren as the desert lisa. 35:6).
• It falls where the need seems insatiable, "to satisfy the desolate." Some cases seem to demand an ocean of grace, but the Lord meets the need; and his grace falls where the joy and glory are all directed to God by grateful hearts. Twice we are told that the rain falls "where no man is." When conversion is wrought of the Lord, no man is seen. The Lord alone is exalted.

IV. THIS RAIN IS MOST VALUED BY LIFE.

• The rain gives joy to seeds and plants in which there is life. Budding life knows of it; the tenderest herb rejoices in it. So is it with those who begin to repent, who feebly believe, and thus are just alive.
• The rain causes development. Grace also perfects grace. Buds of hope grow into strong faith. Buds of feeling expand into love. Buds of desire rise to resolve. Buds of confession come to open avowal. Buds of usefulness swell into fruit.
• The rain causes health and vigor of life. Is it not so with grace?
• The rain creates the flower with its color and perfume, and God is pleased. The full outgrowth of renewed nature cometh of grace, and the Lord is well pleased therewith.
• Let us acknowledge the sovereignty of God as to grace.
• Let us cry to him for grace.
• Let us expect him to send it, though we may feel sadly barren, and quite out of the way of the usual means of grace.

To Interest the Hearer

A lady traveling in Palestine writes: "Rain began to fall in torrents; Mohammed, our groom, threw a large Arab cloak over me, saying, 'May Allah preserve you, O lady! while he is blessing the fields.'"
Oh, how pleasant are the effects of rain to languishing plants, to make them green and beautiful, lively and strong, fragrant and delightful! So the effects of Christ's influences are most desirable to drooping souls, for enlightening and enlivening them, for confirming and strengthening them, for comforting and enlarging them, for appetizing and satisfying them, transforming and beautifying them. — John Willison

Be not to me as a cloud without rain, lest I be to thee like a tree without fruit. — Spurstowe

My stock lies dead, and no increase，Doth my dull husbandry improve: O let thy graces without cease
Drop from above!The dew cloth every morning fall; And shall the dew outstrip thy Dove? The dew, for which grass cannot call, Drop from above!  — George Herbert

The grass springs up, the bud opens, the leaf expands, the flowers breathe forth their fragrance as if they were under the most careful cultivation. All this must be the work of God, since it cannot even be pretended that man is there to produce these effects. Perhaps one would be more deeply impressed with a sense of the presence of God in the pathless desert, or on the boundless prairie, where no man is, than in the most splendid park, or the most tastefully cultivated garden which man could make. In the one case, the hand of God alone is seen; in the other, we are constantly admiring the skill of man. — Barnes

The careful providence of God extends itself to all places, even to places uninhabited. This consideration may strengthen our dependence on God, though we are brought into a wilderness condition, where there is no man to pity us, or give us a morsel of bread. Surely the Lord that feeds the wild beasts where there is no man, can and will provide for his own people, when the hearts of all men are shut up against them; he can make the fowls of the air and the beasts of the earth to bring them food, as the ravens did to Elijah. — Caryl

This should tend to humble human pride: humanity is not the only creature that God careth for. Man is not the center and pivot of the world. God cares for oxen, birds, insects, and everything that lives. He works the mystic machinery of heaven to water meadows untrodden of the foot of man. No flower is born to blush unseen and waste its sweetness; for God sees it, and that is enough. The earth is the Lord's and the fullness thereof, and man is but one servitor out of the many which are created for God's pleasure. Let him take his place as one among many servants, and no longer dream that all things are made for him, and that they are wasted if he does not derive some benefit from them.
Charles Hadden Spurgeon

45. 雨與恩典：一個對比

「誰為雨水分道，使洪水有路；又為雷電開道；使雨降在無人之地，降在無人居住的曠野；使荒廢淒涼之地得以滋潤，使嫩草發生？」——約伯記 38:25–27 (25誰為雨水分道？誰為雷電開路？26使雨降在無人之地、無人居住的曠野？27使荒廢淒涼之地得以豐足，青草得以發生？)
神在「降雨」這一件事上，向人發出挑戰，要人將自己與造物主相比。人能創造雨嗎？能使甘霖降在曠野，使那些在烈日下本必枯死的孤單小草得著滋潤嗎？不能。人甚至不會想到要去做這樣的事。這樣慷慨的作為，唯獨出於耶和華。現在，讓我們把恩典與雨水作一個平行的比較。

一、唯有神賜下雨水——恩典也是如此

• 我們論到雨水，也論到恩典，都必須說：神是唯一的源頭與作者。
• 祂設計並預備管道，使雨得以降到地上：「祂為雨水分道。」同樣，主也為恩典開路，使恩典臨到祂的百姓。
• 祂指揮每一滴雨水，使每一株青草得著屬於自己的露水；同樣，每一個信徒也各有自己那一分恩典。
• 祂調節其力道，不致擊倒或淹沒柔嫩的幼苗。恩典也是如此溫柔地臨到——定罪、光照等等，都按合宜的分量賜下。
• 一切都在祂的主權之中。神完全按自己的旨意，或為大地賜下雨水，或為靈魂賜下恩典。

二、雨水不因人而降——恩典也是如此

• 恩典不等候人的注目。正如雨降在「無人之地」，恩典也不求張揚，不追逐掌聲。
• 恩典不等候人的配合。「它不等待人，也不等候世人」（彌 5:7 7雅各餘剩的人必在多國的民中，如從耶和華那裏降下的露水，又如甘霖降在草上；不仗賴人力，也不等候世人之功。）。
• 恩典不等候人的祈求。草不向天呼求雨水，雨卻仍然降下；「沒有尋找我的，我叫他們遇見。」（賽 65:1 1素來沒有訪問我的，現在求問我；沒有尋找我的，我叫他們遇見；沒有稱為我名下的，我對他們說：我在這裏！我在這裏！）
• 恩典不根據人的功德。雨水降在荒廢之地。

「啊，恩典！你常進入
最不可能的心田；
你喜悅在最幽暗之處
顯出你光榮的居所。」

三、雨水常降在我們最意想不到之處

• 降在從未有雨的地方，就是荒涼的曠野；恩典也進入那些從未蒙福的心田，那裡唯一向天呼求的，只是極深的需要（賽 35:7 7發光的沙（或譯：蜃樓）要變為水池；乾渴之地要變為泉源。在野狗躺臥之處，必有青草、蘆葦，和蒲草。）。
• 降在似乎毫無回報之處。許多人的心，天性上像沙漠一樣貧瘠（賽 35:6 6那時，瘸子必跳躍像鹿；啞巴的舌頭必能歌唱。在曠野必有水發出；在沙漠必有河湧流。）。
• 降在需要似乎無法滿足之處，「使荒廢之地得以滿足。」有些情況似乎需要海洋般的恩典，
  但主完全供應；而恩典降下之時，一切的喜樂與榮耀都歸向神，因為感恩的心如此指向祂。經文兩次說到：「無人之地。」當真正的悔改與重生出於主時，人不顯露，唯有神被高舉。

四、雨水最為「有生命的」所珍惜

• 雨使有生命的種子歡喜。嫩芽知道雨的價值；最柔弱的幼草也因雨而快樂。恩典臨到初悔改、微弱信心的人，也是如此。
• 雨帶來生命的成長。恩典也使恩典長成：希望的芽 → 堅固的信心、情感的芽 → 真實的愛、渴望的芽 → 決心、認罪的芽 → 公開的見證、有用的芽 → 結實纍纍
• 雨使生命健康而有活力；恩典豈不也是如此嗎？
• 雨催生花朵，使其有色有香，神看為喜悅；更新生命的完全長成，出於恩典，主也因此滿足喜樂。
• 讓我們承認：恩典完全在神的主權之下。
• 讓我們向祂呼求恩典。
• 即便我們感到極其貧瘠， 甚至遠離一般所謂「蒙恩之道」， 仍要期待神親自賜下恩雨。

為引起聽者的注意

一位在巴勒斯坦旅行的女士寫道： 「大雨傾盆而下；我們的馬夫穆罕默德把一件阿拉伯大斗篷披在我身上，說： 『願真主保守你，女士！因為祂正在賜福田地。』」 哦，雨對枯萎植物的功效何等甘美—— 使之青翠、美麗、有生氣、有力量、芬芳可喜！ 照樣，基督的感化臨到疲憊的靈魂， 使人得光照、得甦醒、得堅固、得安慰、得擴展、得滿足， 並被改變、被裝飾。 ——約翰・威利森（John Willison）

「不要使我像無雨的雲，免得我成為無果的樹。」——史普斯托（Spurstowe）

我的田地荒涼無收成， 愚拙的耕作毫無進益； 願你的恩典不住地從上頭滴下！ 露水天天清晨降下， 難道露水竟跑在你聖靈之前？ 草尚不能呼求露水， 它卻仍然降下！ ——喬治・赫伯特（George Herbert）

青草生長，嫩芽開放，葉子舒展，花朵散發馨香， 彷彿經過最精心的栽培； 然而這一切，必然是神的作為， 因為無人能聲稱是自己造成的。人在無人之地、在無邊的草原或荒漠中， 更能深刻感受到神的同在；因為前者只見神的手， 後者卻常令人讚嘆人的技巧。 ——巴恩斯（Barnes）

神細緻的護理臨到各處，甚至無人居住之地。 這思想能堅固我們對神的倚靠， 即便我們被帶入曠野，無人憐憫、無人供應； 那在無人之地餵養野獸的主， 必也供養祂的百姓。 ——卡里爾（Caryl）

這一切當使人的驕傲降卑： 人類不是神唯一關心的受造物。 人不是世界的中心與樞紐。 神顧念牛、鳥、昆蟲，並一切有生命之物； 祂運行天上的奧秘機械， 只為澆灌人足未踏之草原。 沒有一朵花是白白綻放、徒然散香的； 因為神看見它，這就夠了。 「地和其中所充滿的，都屬耶和華；」 人不過是眾多為神喜悅而造的僕役之一。 願人安於自己的位置， 不再妄想萬物皆為自己而造， 也不再以為若自己無益，萬物便成浪費。
查爾斯・哈登・司布真
Charles Haddon Spurgeon