在以利法第三次，亦即最後一次發言中，他的語調更為惹厭。以利法的第一回言論，核心在於約伯，而內容則圍繞著上帝的屬性、祂的公正、全能、智慧、和至高。第二回，則暗示約伯的犯罪，並論及對惡人的懲罰。可是現在，以利法不再用籠統的詞語說話，而是直接控告、責備約伯的大惡，犯了可怕的罪行，及可厭的罪狀。

        這是典型理論至上的作風：一位教條主義的神學家，建立了一個想像，卻聲稱事實與他的理論吻合（進化論者也是同樣的可惡）。在以利法的邏輯之後，便是一口咬定約伯有這些被控的罪狀，因為他相信上帝絕不會以惡報善；因此明白地判定約伯，是受了主所降下的罪惡的懲罰。以利法以為上帝除了為擁護祂的公正之外，對人們的苦難，不關心且無興趣。既然約伯不能有益上帝，那麼上帝降罰，就沒有另外的動機了。這是法利賽人或律法師的立場，以工作為基礎。

        以利法一面藉著他從前的富有和權力而定罪約伯（說他貪婪、不公正、欺壓窮人和寡婦，22：5~9，這一點後來約伯否認；29：12~13；31：16~23；參雅2：1~4；出22：21~26；申24：10，17），一面扭曲他的話語，使他顯為該受譴責的；並且把約伯自己說過的惡事，硬歸在他身上（比較22：17；21：44）。他誣告約伯，說約伯以為上帝太高了，不能看見他所作的惡（22：13；參詩94：6~7；賽29：15）。他把約伯比成在諾亞之日被洪水所滅的惡人。並且暗示約伯也應該同樣遭殃。

        以利法宣告，當惡人毀滅時，可使義人歡愉（22：19）；但是任何人要是對別人的不幸譏笑與高興，那便是真正不義；還不如對那些不能進入上主救贖之樂的人，感到難過的好（結18：23；32：2；彼後3：9）。以利法對上帝如父的愛和同情是無知的。上帝愛世人，世人是祂親手創造的（何11：8；太23：37；路13：34）。

        以利法還有一錯，他以為好人從不必忍受艱困。反之，他們常受艱困，為的是要他們磨煉並成長（來12：5~11）。約伯發現這一見解以後，他知道得更完全。這是一個新而急迫的觀念：「然而祂知道我所行的路，祂試煉我之後，我必如精金」（23：10）。真純信心乃是受過試驗並且讓火精煉過的（詩66：10~12；彼前4：12~13；雅：2~3，12）。

        在以利法後續的言論中，確實也有一些了不起的真理和勸戒的話（22：21~30），也顯出他真的關心約伯；雖然這對約伯沒什麼關係。因為對一個需要悔改的人（特別是墮落者），那才真正有關係、有意義。「你若歸向全能者，就必得建立」（22：23），能得到和平與安全、喜樂及與上帝的交通、勝過罪惡、並且使人受益。不要黃金，而要上帝做你完全的滿足（22：25~26）。因為約伯的雙手清潔，後來果然應驗了以利法的話，得了報應；他為他有過惡的朋友求情，上帝也赦免了他們（22：30；42：7~9）。

        在約伯的反應中，他不理會控告他的話，只接受以利法智慧的勸告：「你要認識上帝，就得平安」（22：21）。約伯的確想更加認識上帝，但是因為他感到與主疏遠，又不知道何處可以尋得到祂，以求與祂有親密的個人關係而困惑。了解上帝是一回事，但是真正地找到祂又是一回事。約伯相信上帝存在，而且知道祂是統管宇宙，並且一直工作；但是他渴慕「萬國所羨慕的」（該2：7），也就是常在上帝的左右，使能「到祂的（審判）座前」，陳述自己的案情，並了解祂的一切的話（23：3~5）。因為我們能永不停止的學習認識祂和祂的話語，故知上帝是不斷向前的。保羅認識上帝，但他仍然禱告，願能真「知道祂」（腓3：10）。

        尋找上帝最佳的途徑就是透過耶穌基督。因為祂是到上帝那裡的唯一道路，凡看見祂的就是看見了父（約1：14；14：6，9）。頭腦同意上帝的存在，還不足以找到祂；這個，約伯非常了解。但是由藉著接受耶穌基督，信靠和順服上帝，我們能用屬靈的眼睛天天看見祂，而且，那一日我們必面對面地與祂相見（林前13：12；來11：6；林後4：6）。

        憑著自己，約伯不能直接接近上帝，陳述他的案子。可是，藉著耶穌，這位護衛者、中保、和大祭司長，渺小的人現今可以勇敢地進入上帝的至聖所（來4：14~16；10：19~22）。約伯同時代的人，認為上帝是離得遠遠的，並且對人類不感興趣。他們認為約伯很荒謬也很自滿，妄想走到上帝面前，但是約伯知道上帝確實對他個人感興趣，而祂也真的接近那尋求祂的人（賽55：6；徒17：27~28）。上帝真正的愛世人，是一件奇妙的啟示；祂找我們出來，揀選了我們，並對我們有所計畫。祂歡迎每一個人到祂面前（弗1：4；約6：37；耶31：3；約3~16；路19：10）。

        主，您一直在試驗我們。請賜下您奇異恩典，使我們得以純如精金。奉耶穌基督的名禱告，阿們。

English

        In Eliphaz's third and final speech, he takes on a more offensive tone. In the first round of speeches, Eliphaz was cordial to Job and the subject centred around the attributes of God, His justice, omnipotence, wisdom, and sovereignty. In the second round, Eliphaz hinted at Job's sinfulness and discussed the punishments of the wicked. Now, however, Eliphaz no longer spoke in general terms, but he directly attacks and accuses Job of great wickedness, including terrible crimes and horrible sins.

        How typical of a dogmatic theorist to create imaginary so-called facts to fit his theory (evolutionists are guilty of the same). It followed Eliphaz's logic to assume that beyond any doubt Job must be guilty of these charges, for he believed that God would never reward good by evil; and so the apparent judgments upon Job were of divine origin in punishment for sin. Eliphaz saw God as unconcerned and disinterested in human suffering, except as it vindicates His justice, and since Job could in no way benefit God, there was no ulterior motive involved. This was a pharisaical or a legalist's position based upon works.

        As well as charging Job with abusing his former wealth and power (greed, injustice, oppressing the poor, and the widow, 22:5-9, which Job later denies, 29:12-13; 31:16-23; cf. James 2:1-4; Exodus 22:21-26; Deuteronomy 24:10,17), Eliphaz also twisted Job's words to make him appear blasphemous and attributes to Job the very things he himself had said of the wicked (compare 22:17; 21:14). He wrongly accused Job of thinking that God was too high to notice him doing evil (22:13; cf. Pslam 94:6-7; Isaiah 29:15). He compared Job to the wicked men who perished in the great flood of Noah's day and implied that Job deserved the same.

        Eliphaz claimed that when the wicked perish, it makes the righteous glad (22:19), but anyone who would laugh and gloat over another's misfortune is truly not righteous; it should rather bring sorrow that they did not enter into the redemptive joy of the Lord (Ezekiel 18:23, 32; 2 Peter 3:9). Eliphaz was ignorant of the Fatherly love and compassion of God for all people who are the work of His hands (Hosea 11:8; Matthew 23:37; Luke 13:34).

        Eliphaz was also mistaken to think that the righteous never bear hardship. On the contrary, they often do for the purpose of discipline and growth (Hebrewsl2:5-ll). Job discovered (in part) this very insight which he later came to understand more fully; it was a new and radical idea: "But He knows the way that I take; when He has tested me, I shall come forth as gold" (23:10). Pure faith is that which has been tested and refined through the fire (Psalm 66:10-12; 1 Peter 4:12-13; James 1:2-3, 12).

        There were, however, some wonderful truths and words of advice in the latter part of Eliphaz's speech (22:21-30) which showed his true concern for Job, though it did not relate to him. For the one in need of repentance (especially the backslider), it is relevant and meaningful. "Return to the Almighty, you will be built up" (22:23), find peace and safety, joy and fellowship with God, overcome sin, and benefit others. Instead of gold, God will be your all-sufficiency (22:25-26). Because of the purity of Job's hands, Job later fulfilled the words of Eliphaz; Job interceded on behalf of his friends who were not innocent, but God delivered them (22:30; 42:7-9).

        In Job's response, he ignored the accusations against him but accepted Eliphaz's wise advice to "acquaint yourself with Him, and be at peace" (22:21). Job truly desired to know God more yet was confused because he felt alienated from Him and did not know where to find Him in order to have that close personal relationship. It is one thing to know about God but quite another to really find Him. Job was convinced that God existed and knew His presence was sovereignly at work in the world, but he desired "the Desire of all nations" (Haggai 2:7), to be by his side that he might "come to His seat [of judgment]" to present his case before Him and understand all His words (23:3-5). Knowing God is a continuous process, for we can never stop learning about Him and His Word. Paul knew God but still prayed that he might really "know Him" (Philippians 3:10).

        Job's search for God was ultimately fulfilled in the incarnation of Jesus Christ; for He is the one way to God, and those who have seen Him have seen the Father (John 1:14; 14:6, 9), Mental assent to the existence of God is not enough to find Him, as Job knew well. But by belief and obedience to God, through faith in Jesus Christ, we can see God daily with spiritual sight, and one day we will see Him face to face (1 Corinthians) 13:12; Hebrews 11:6; 2 Corinthians 4:6).

        On his own, Job could not approach God directly to present his case. However, with Jesus, the Advocate, Mediator, and Great High Priest, mere men can now boldly enter the very throne room of God (Hebrews 4:14-16; 10:19-22). Job's contemporaries saw God as being far removed and disinterested in mankind. They thought Job was ridiculous and conceited to think he could go before God, but Job was learning that God did have a personal interest in him, and He is truly near those who seek Him (Isaiah 55:6; Acts 17:27-28). It is an amazing revelation of Scripture that God does indeed love mankind; He searches us out, chooses us, and has a plan for us. He welcomes everyone to come to Him (Ephesians 1:4; John 6:37; Jeremiah 31:3; John 3:16; Luke 19:10).

        Lord, You are testing us. Grant us Your amazing grace, that we might come forth as pure gold.