서론
제목 없음
日本語
영문 원문
After that excellent discourse concerning wisdom in the foregoing chapter Job sat down and paused awhile, not because he had talked himself out of breath, but because he would not, without the leave of the company, engross the talk to himself, but would give room for his friends, if they pleased, to make their remarks on what he had said; but they had nothing to say, and therefore, after he had recollected himself a little, he went on with his discourse concerning his own affairs, as recorded in this and the two following chapters, in which, I. He describes the height of the prosperity from which he had fallen. And, II. The depth of the adversity into which he had fallen; and this he does to move the pity of his friends, and to justify, or at least excuse, his own complaints. But then, III. To obviate his friends' censures of him, he makes a very ample and particular protestation of his own integrity notwithstanding. In this chapter he looks back to the days of his prosperity, and shows, 1. What comfort and satisfaction he had in his house and family, Job 29:1-6. 2. What a great deal of honour and power he had in his country, and what respect was paid him by all sorts of people, Job 29:7-10. 3. What abundance of good he did in his place, as a magistrate, Job 29:11-17. 4. What a just prospect he had of the continuance of his comfort at home (Job 29:18-20) and of his interest abroad, Job 29:21-25. All this he enlarges upon, to aggravate his present calamities; like Naomi, "I went out full," but am brought "home again empty."
1-25
Former Prosperity of Job (1520 BC)
日本語
ヨブの以前の繁栄（紀元前1520年）
¹ ヨブはまた言葉を続けて言った。 ² ああ、私が過ぎた月のようであったら。神が私を守っておられた日のようであったら。 ³ その時、神のともしびは私の頭の上に輝き、その光によって私はやみを歩んだ。 ⁴ 私の若かった日々、神の親密な交わりが私の天幕の上にあった時のようであった。 ⁵ 全能者がなお私と共におられ、子どもたちが私の周りにいた時のようであった。 ⁶ 私はバターで自分の歩みを洗い、岩が私のために油の川を注ぎ出した。
失った者は語ることを許される。彼らが最も実感を込めて語るのは、奪い取られた慰めについてである。かつての繁栄は彼らの思いと語りの最も喜ばしい主題の一つである。ヨブにとってそうであった。彼はここで一つの願いから始める（ヨブ記 29:2）。「ああ、私が過ぎた月のようであったら」。こうして彼は自分の繁栄の話を持ち出す。彼の願いは、1. 「ああ、私が当時と同じ良い状態にあったら。当時持っていたほどの富、名誉、楽しみを持っていたら」。これは彼が、自分の安楽のためというよりも、自分の評判と、現在の苦しみによって曇らされたと思っていた自分の神の栄光のために抱く配慮からの願いである。「ああ、私が自分の繁栄に回復されたら。そうすれば友人たちの非難とそしりは、彼ら自身の原理に従って効果的に沈められ、永遠に取り去られるであろうに」。もしこれが、神が栄光を受けられ、私たちの聖なる告白の評判が救われ、保たれ、進められるために、いのち、健康、繁栄を願う私たちの目的であるなら、その願いは自然であるだけでなく、霊的である。2. 「ああ、私が当時と同じ良い心の状態にあったら」。ヨブが今最も訴えていたのは、神が彼から離れられたことによる霊の重荷であった。それゆえに彼は、今、当時神への奉仕において霊が広げられ励まされたのと同じほどであり、当時幸せであると思っていたのと同じ自由と交わりを持つことを願う。これは「彼の若かった日々」（ヨブ記 29:4）であった。それらのものを楽しむために彼の時間の花盛りであり、最も高い味覚でそれらを味わうことができた時であった。心に留めよ。若い日の繁栄に恵まれる者は、彼らのためにどのような暗く曇った日がなお取っておかれているかを知らない。二つのことが過ぎた月をヨブに喜ばせた。
一、彼は自分の神に慰めを持ったこと。これが彼の繁栄において彼が喜んだ主要なことであり、その源であり、その甘さであった。彼は神の恵みとその恵みのしるしを持っていた。彼は自分の繁栄を幸運な転機や、自分の力や、自分の手の力に帰さず、ダビデがするのと同じ告白をする（詩篇 30:7）。「あなたは、あなたの恵みによって、私の山を強く立たせられました」。恵みに満ちた魂はこの世の微笑みではなく、神の微笑みを喜ぶ。四つのことが当時聖なるヨブに非常に喜ばしかった。1. 彼が神の守りにおいて持った確信。それは「神が私を守っておられた日」であった（ヨブ記 29:2）。当時でさえ彼は自分が晒されているのを見た。「自分の富を自分の堅い城とし」、その富の豊かさを「信じる」ことはなかった。「主の御名は彼の堅い塔」であり、そこにのみ彼は自分が安全であると思い、そこに彼が当時安全であったこと、そして彼の慰めが保たれたことを帰した。悪魔は神の造った彼の周りの垣根を見た（ヨブ記 1:10）。ヨブ自身もそれを見、それが「神の顧みで彼の霊を保った」（ヨブ記 10:12）ことを認めた。神が守る者のみが安全であり、安心しうる。それゆえにこの世のものをどれほど持っていても、神が守ってくださるのでなければ、自分が安全であると思ってはならない。2. 彼が神の恵みにおいて持った喜び（ヨブ記 29:3）。「神のともしびは私の頭の上に輝いた」。すなわち神はその御顔の光を彼の上に上げ、神の愛の確証と甘い味わいを彼にお与えになった。この世における聖徒への神の恵みの交わりの最良のものも、未来の状態のために彼らのために取っておかれたものと比較すれば、ろうそくの光にすぎない。しかしヨブは神の恵みにかくも豊かな満足を見出したので、その光によって、彼はやみを歩いた。それが彼の疑いにおいて彼を導き、悲しみにおいて彼を慰め、重荷の下に彼を支え、すべての困難を通して彼を助けた。最も明るい太陽の光のような外面的繁栄を持つ者でさえ、なおいくらかのやみの瞬間を期待しなければならない。彼らは時に交叉し、時に途方に暮れ、時に憂鬱になる。しかし神の恵みに関心を持ち、それを評価する方法を知る者は、その光によって、この涙の谷のすべてのやみを喜んで快く歩みうる。それは心に、この現在の時のすべての悩みを相殺するのに十分な喜びを入れる。3. 彼が神の御言葉と持った交わり（ヨブ記 29:4）。「神の親密な交わりが私の天幕の上にあった」。すなわち神は一人の親しい友人と他の親しい友人が語るように、自由に彼と語り合われた。彼は神の思いを知り、最近のようにそれについて暗やみの中にはなかった。「主の親密な交わりは主を恐れる者と共にある」。神はご自身の契約において他の者が見ないものを彼らにお見せになるからである（詩篇 25:14）。神はご自身の恵みと恵みを民に伝え、世界には秘密な仕方で彼らの献身の返しを受ける。ある者はこれを「神の集会が私の天幕にあった時」と読む。ラビ・ソロモンはこれを、宗教的礼拝のためにヨブの家に集まった神の民の集会と解し、その中で彼が主導した。これを彼は大いなる喜びとし、その散逸は彼の悩みであった。あるいは神の御使いたちが彼の住まいの周りに天幕を張ったことと解しうる。4. 彼が神の臨在において持った確信（ヨブ記 29:5）。「全能者がなお私と共におられた」。今彼は神が彼から去られたと思ったが、その日々には神は彼と「共に」あり、それは彼にとってすべてであった。たとえ小屋であっても、神の臨在は人の家を城にも宮殿にもする。
二、彼は自分の家族に慰めを持ったこと。そこではすべてが快適であった。彼は肉のための口と、口のための肉を持っていた。どちらかの欠如は大いなる苦しみである。1. 彼は自分の財産を楽しむ多数の子孫を持った。「子どもたちが私の周りにいた」。彼は多くの子どもを持ち、彼を取り囲むのに十分であり、彼らは彼に従い、彼に仕えた。彼らは彼の周りにいて、彼が何を望むか、どのように彼らに仕えうるかを知ろうとした。子どもたちが周りにいるのを見るのは、慈愛ある親にとって慰めである。ヨブはそれを奪われた今、この慰めを非常に実感深く語る。彼は子どもたちが彼の周りにいたことが神が彼と共におられたことの実例と思った。しかし子どもたちを失った時、私たちが神を失っていないことによって自分自身を慰めることができないなら、私たちは誤って計算している。2. 彼はこの多数の家族を支えるための豊かな財産を持った（ヨブ記 29:6）。彼の酪農はかくも豊かで、もし望むなら「バターで自分の歩みを洗う」ことができた。彼のオリーブ畑は期待以上に実り、あたかも「岩が油の川を注ぎ出した」かのようであった。彼は蓄えるための銀や金によってではなく、用いるためのバターや油によって自分の富を計算した。自分自身でその良さを取り、他の人々に善を行わなければ、財産は何の役に立つのか。
⁷ 私が門を通って町に出る時、私が広場に座を設ける時。 ⁸ 若い者たちは私を見て隠れ、年寄った者たちは立ち上がって立った。 ⁹ 君たちは物言うのをやめ、その手を口に当てた。 ¹⁰ 尊い者たちは静まり、その舌は口の屋根についた。 ¹¹ 耳が私を聞いた時、私をさいわいな者とした。目が私を見た時、私についてあかしをした。 ¹² それは私が叫ぶ貧しい者、みなしご、助ける者のない者を救い出したからである。 ¹³ 滅びようとする者の祝福が私に来た。私はやもめの心を喜び歌わせた。 ¹⁴ 私は義を着た。それが私を着た。私のさばきは着物と冠のようであった。 ¹⁵ 私は盲目の者の目となり、足の不自由な者の足であった。 ¹⁶ 私は貧しい者の父となった。私の知らない訴えは探り出した。 ¹⁷ 私は悪者のあごを折り、その歯から獲物を引き抜いた。
ここに名誉と力の地位にあるヨブがいる。彼は自分の家に十分な慰めを持っていたが、それに限定されなかった。私たちは自分自身のためにではなく、公衆のために生まれている。門—さばきの場所—でなすべきわざがある時、ヨブは「門を通って町に出た」（ヨブ記 29:7）。華美への愛着からではなく、正義への愛着からであった。心に留めよ。さばきは門で、広場で、群衆の集まる所で行われた。それは各人が自由に近づき、語られなされるすべてのことに証人となりうるためであり、有罪の者にさばきが下される時、他の者が聞いて恐れるためであった。ヨブは東の子らの間の君、さばきつかさ、行政官、権威ある者であった。ここで私たちは次のことを知らされる。
一、いかなる種類の人々によっても彼にどれほど深い敬意が払われたか。その地位の尊さのためだけでなく、彼の個人的な長所、その顕著な思慮、誠実、良き経営のために。1. 民は彼を尊び、彼を畏れ（ヨブ記 29:8）。彼の容貌と身振りの荘厳と威厳、そして邪悪で不体裁なすべてのことに注意を払う彼の知られた厳格さは、彼の周りのすべてをふさわしい礼儀に命じた。「若い者たち」—身持ちできず、あるいは何か悪いことを自覚していた者—は「隠れ」、彼の道から離れた。「年寄った者たちは」その場を保ったが、席を保たなかった。彼らは彼に敬意を表するために「立ち上がって立った」。他者から敬意を期待する者たちが彼に敬意を与えた。徳と敬虔はすべての者から敬意を要求し、通常はそれを持つ。しかし良く「ある」だけでなく善を「なす」者は二重の名誉に価する。若く従順な者には荘厳が年をとり権力ある者にふさわしいのと同じように、へりくだりがふさわしい。名誉と恐れは行政官に属し、彼らに払われなければならない（ローマ人への手紙 13:7）。しかし、もし大いなる良き人がかくも畏れられたなら、大いなる良き神はどれほど畏れられるべきであろうか。2. 君たちと尊い者たちは彼に大いなる敬意を払った（ヨブ記 29:9,10）。ある者はこれらを彼の下の下級行政官と考え、彼らが払った敬意はその地位にふさわしい、彼らの君主および至上者としての彼に対するものと考える。むしろ彼らは地位において彼と同等であり、彼と共に委員会に加わっていた者たちであり、彼らが彼に与えた特別の名誉は彼の並外れた能力と奉仕によって得られたものであると思われる。彼が理解の速さ、判断の確かさ、応用の密接さ、表現の明快さと豊かさにおいて彼らすべてにまさることが合意された。それゆえに彼は仲間の間で法と助言と正義の神託であり、彼の語ることはすべてが聞き、服した。彼が法廷に入った時、特に何かの案件について語るために立った時、「君たちは物言うのをやめ、尊い者たちは静まった」。彼らが彼の語ることをより勤勉に聞き、彼の意味を確実に理解するためであった。自分の考えを語ることに熱心で、自分の語るのを聞くのを好み、他人の語ることをあまり気にしなかった者たちでさえ、ヨブの番が来た時、かつて自分の考えを述べたのと同じほどに彼の考えを知りたいと願った。自分の判断を疑った者たちは彼の判断に満足し、彼らを悩ませ、どうしてよいか分からなかった結び目を、彼がどのような巧妙さで解いたかに感嘆した。君たちと尊い者たちが互いに言い争った時、すべてが論争中の事柄をヨブにゆだね、彼のさばきに服することに合意した。このような顕著な賜物に恵まれた人々は幸いである。彼らは神を尊び、善を行う大いなる機会を持つが、誇りに対して警戒する大いなる必要もある。このような顕著な人々に恵まれた民は幸いである。それは彼らにとって善のしるしである。
二、彼がその地位においてどれほど多くの善を行ったか。彼は持っていた力で国に非常に役立った。ここで私たちは、ヨブが繁栄の日に何によって自分を誇ったかを見る。人々が自分で何らかの価値を持つのは自然であり、私たちが何によって自分を誇るかを観察することによって、自分自身の性格についてある程度判断しうる。ヨブは自分の家の名誉、大いなる財産、大きな収入、満ちた食卓、随意に使える多くのしもべ、その尊厳のしるし、その行列と随行、その豪華な宴、彼に払われた敬意によってではなく、その有用性によって自分を誇った。善は神の栄光であり、それは私たちの栄光となる。もし私たちが神があわれみ深いようにあわれみ深ければ、私たちは神が完全であるように完全である。
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彼は思慮深い人々の評価、愛情、祈りにおいて持った利害によって自分を誇った。才人や詩人の研究された賛辞によってではなく、周りのすべての者の強制されない賛美によって。彼の語ることを聞き、彼のすることを見たすべての者—国に対する父のようなすべての権威と愛情をもって公衆の善のために自分を捧げた—は彼を祝福し、彼についてあかしした（ヨブ記 29:11）。彼らは彼について多くの良い言葉を語り、彼のために多くの良い祈りをささげた。彼はすべての者に自分を恐れさせる（「恐れさえすれば、憎んでもよい」）ことを名誉と思わず、独断的で、自分の意志と道を持ち、人々が何と言おうと気にしないことではなかった。むしろモルデカイのように「その同胞の多数の者に受け入れられた」（エステル記 10:3）。彼は遠くの者の拍手よりも、彼の行動の証人であった者たちの、絶えず彼に付き従い、彼を見、彼を聞き、自分の知識から語りうる者たちの、特に彼によって良くなった者たちで自分の経験から語りうる者たちのあかしを重んじた。そのようなものが「滅びようとする者」の祝福であった（ヨブ記 29:13）。その者はヨブの手段によって滅びから救い出された。大いなる人々、財産ある人々がこのように善を行うなら、彼らは同じ者からの賞賛を得る。そして善を行われた者たちは、彼らの保護者と恩人を祝福し、あかしすることが彼らに負う正当な債務であると見なすべきである。地上で彼らの勢力を彼らの名誉のために用い、天で彼らの慰めのために用い、彼らを賛美し、彼らのために祈るために。これらの小さな返礼を惜しむ者はまことに恩知らずである。
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彼は自分を助ける力が最もない者たち—貧しい者、乏しい者、やもめ、みなしご、盲目、足の不自由な者—のために彼が取った配慮によって自分を誇った。彼らは彼の恵みに値するとも、彼の恵みに報いる能力にあるとも考えられなかった。(1) もし貧しい者が損なわれ、圧迫されていたなら、彼らはヨブに叫ぶことができた。そして彼らの訴えの主張が真であることを知ったなら、彼らは彼の耳と心だけでなく、彼の手も得た。彼は「叫ぶ貧しい者を救い出し」（ヨブ記 29:12）、彼らが踏みつけられ、打ちのめされるのを許さなかった。いな（ヨブ記 29:16）、彼は「貧しい者の父」であった。彼らを保護し、彼らが損なわれないのを見るさばきつかさとしてだけでなく、彼らのために備え、彼らが乏しくないのを見る父として。すべての機会に彼らに助言し、導き、彼らのために現れ、行動する。王子の子が貧しい者の父となることは軽蔑ではない。(2) 助ける者のないみなしごはヨブが彼らを助ける準備ができているのを見出し、もしそれらが困窮にあったなら、彼らを救い出した。彼は彼らが持つわずかなものを最善に生かすのを助け、彼らが負うたものを払い、彼らに負われているものを得るのを助け、彼らを世の中に出し、彼らを商売に入れ、彼らをそれに導き、彼らをその中で助けた。このようにみなしごは助けられるべきである。(3) 滅びようとする者を彼は滅びから救った。飢えていて食物の欠乏のために滅びようとする者を救い、病気の者、捨てられた者、偽って訴えられた者、あるいは不当にその財産から追い出される危険にある者、あるいは他の何らかの理由で滅びようとする者の世話をした。危難の極限が、ヨブを彼らのためにいっそう激しく現れるように促したように、彼の時宜を得た親切をいっそう感動的でいっそう義務付けるものとし、彼らの祝福をいっそう豊かに彼の上にもたらした。(4) 悲しみのために嘆き、恐れのために震えるやもめを、彼は喜び歌わせた。かくも注意深く彼は彼女たちを保護し、彼女たちのために備え、かくも心から彼女たちの訴えを擁護した。悲しみを最もよく知る者に喜ぶ機会を与えることは、良い人にとって、また大いなる人にとって喜びであるべきである。(5) 何らかの点で途方に暮れた者に、ヨブは適切で時宜を得た救済を与えた（ヨブ記 29:15）。「私は盲目の者の目となった」。何をすべきか知らない者に最善のために助言し、「足の不自由な者の足」となった。何をすべきか知っているが、それをどう達成するか知らない者に、金と友人をもって助けた。私たちが最もよく助ける者は、まさに彼らが欠けており、最も助けを必要とする点において助ける者である。私たち自身が盲目や足が不自由になることがありうる。それゆえにそのような者たちをあわれみ、助けるべきである（イザヤ書 35:3,4、ヘブル人への手紙 12:13）。
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彼はすべての行いにおける正義と公正の良心によって自分を誇った。友人たちは彼を圧迫者として不当に非難した。「それどこころか」と彼は言う、「私は常に正しいことを維持し、支えることを自分の務めとした」。(1) 彼は正義の執行に自分をささげた（ヨブ記 29:14）。「私は義を着た。それが私を着た」。すなわち、彼は正義を行う habitual な性向を持ち、それを行う固い決意を着た。それは「彼の腰の帯」（イザヤ書 11:5）であった。それは彼のすべての動きにおいて彼を引き締め、安定させた。彼は常にそれをその着物のように身に着け、決してそれなしではいなかった。義はそれを着る者を着る。それは彼らを暖め、彼らにとって慰めとなる。彼らを安全に保ち、季節の傷害から彼らを守る。彼らを飾り、神と人の両方の恵みに彼らを推薦する。(2) 彼はそれに喜びを見出し、言うならば、聖なる楽しみを見出した。彼はすべての者に正義を行い、だれにも損なわないことを自分の最大の栄光と見た。「私のさばきは着物と冠のようであった」。おそらく彼自身は着物と冠を着けなかった。彼はそれらの名誉のしるしに無関心であった。それらを最も愛したのは、彼らを推薦する内的価値が最も少ない者であった。しかし、彼を導き、彼が導いた正義の確立した原則は、彼にとってそれらすべての装飾の代わりであった。もし行政官がその地位の義務を行うなら、それは彼の金や紫衣をはるかに越える彼への栄光であり、したがって彼の喜びとなるべきである。そしてまことに、もしその義務の良心を作らず、ある程度その昇進の目的に答えないなら、その着物と冠、そのガウンと帽子、その剣とメイスは、ユダヤ人たちが私たちの救い主を嘲笑するために用いた紫衣と棘の冠のように、そしりにすぎない。死人の上の着物は決して彼を暖めないように、卑しい男の上の着物は決して彼を名誉あるものにはしない。(3) 彼はその地位のわざに苦労した（ヨブ記 29:16）。「私の知らない訴えは探り出した」。彼は事実関係を勤勉に調べ、両方の側を忍耐強く公平に聞き、すべてを真の光に置き、偽りの色からそれを清めた。彼はすべての事情を一緒に並べ、それぞれの訴えの真理と長所を見出すために、そしてその時、その時になって初めて、それについて判決を下した。彼は決して事を聞く前にに答えず、その者が「自分の訴えを最初にする」ことで、どのように見えても、その者を義としなかった（箴言 18:17）。
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彼は誇り高く邪悪な人々の暴力に与えた抑制によって自分を誇った（ヨブ記 29:17）。「私は悪者のあごを折った」。彼は彼らの首を折ったとは言わない。彼は彼らのいのちを取らなかった。しかし彼は彼らのあごを折った。彼らの危害を加える力を取った。彼らをへりくだらせ、辱め、その傲慢を抑制し、こうして彼らの歯から獲物を引き抜いた。正直な人々の人物と財産が彼らの餌食になるのを救い出した。彼らが獲物を歯の間に入れ、貪り飲み下していた時、彼はダビデが獅子の口から小羊を救い出したように、勇敢にそれを救い出した。彼らが獲物を奪われた獅子のようにほえたけり、激怒したのを恐れなかった。良い行政官はこのように悪を行う者には恐怖と抑制であり、無実の者には保護でなければならない。そしてこのために、彼らは熱心と決意と恐れを知らぬ勇気をもって自分自身を武装させる必要がある。法廷の裁判官は野戦の指揮官と同じように大胆で勇敢である必要がある。
¹⁸ その時私は言った、私は私の巣で死に、私の日々を砂のように増し加えよう。 ¹⁹ 私の根は水のそばに張り、夜通し露が私の枝の上にあった。 ²⁰ 私の栄光は私のうちに新たであった。私の弓は私の手の中で新たにされた。 ²¹ 人々は私に耳を傾け、待ち、私の助言によって沈黙を守った。 ²² 私の言葉の後、彼らは再び語らなかった。私の語りは彼らの上に滴った。 ²³ 彼らは雨を待つように私を待った。夕立を待つように口を大きく開いた。 ²⁴ 私が彼らに笑いかけると、彼らはそれを信じなかった。私の顔の光を彼らは落さなかった。 ²⁵ 私は彼らの道を選び、かしらとして座し、軍勢の中の王のように住んだ。悲しむ者を慰める者のようであった。
ヨブの繁栄を頂点に至らせたのは、その継続についての彼の持っていた喜ばしい見通しであった。彼は一般的に自分が苦難にさらされていることを知っていた。それゆえに安全ではなかった（ヨブ記 3:26「私は安全ではなく、安息もなかった」）。しかし彼は特別の恐れの理由を持たず、かつての人が持ったのと同じくらい、自分の静穏の延長を期待する理由があった。
一、ここで彼の繁栄における思いを見よ（ヨブ記 29:18）。「その時私は言った。私は私の巣で死のう」。暖かく快い巣を作った後、彼は死が彼をそこから移すまで、何も彼をそこで邪魔し、彼をそこから移さないことを望んだ。彼が自分の巣を燃やすかもしれない祭壇から石炭を盗まなかったことを知っていた。彼の巣を震わせる嵐が起こるのを見なかった。それゆえに「明日は今日のようである」と結論した。ダビデのように（詩篇 30:6）「私の山は強く立ち、動かされない」。心に留めよ。1. 彼は繁栄のただ中にあって死について考え、その思いは彼に不快でなかった。彼は自分の巣が高くても、それが死の矢の届かない所に彼を置くのではないことを知っていた。2. しかし彼は空しい望みで自分を慰めた。(1) 長生きするであろう、自分の「日々を砂のように増し加えよう」。海辺の砂のように。しかし私たちはむしろ私たちの日々を砂時計の中の砂によって計算すべきである。それは少しのうちに走り出てしまうであろう。良い人々でさえ、遠くにあるものとして死を考え、本当は彼らにとって良い日となるその悪い日を遠くに置くかにとく傾向がある。(2) 彼が生きたのと同じ繁栄した状態で死ぬであろう。もしかかる期待が神の摂理と約束に対する生ける信仰から生じるなら、それは良い。しかしもし私たち自身の英知と、これらの地上のものの安定性の思い上がりから生じるなら、それは根拠がなく、罪となる。ヨブの確信がダビデのように（詩篇 27:1「私は誰を恐れようか」）、富んだ愚か者のようではなく（ルカ 12:19「魂よ、安心せよ」）であったことを願う。
二、これらの思いの根拠を見よ。
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もし彼が家に目を向けたなら、良い基礎があるのを見出した。その資本はすべて彼のもの。隣人の誰も彼に何の要求も持たなかった。彼の上に成長するからだの不調は見出さなかった。その財産は何の負債の下にもなかった。その根に虫があることも感じなかった。彼は事柄において前進しており、後退してはいなかった。彼は評判を失わず、むしろ得た。彼の名誉を曇らせ、彼の力を縮めるような敵を知らなかった。これを彼がどのように描写するかを見よ（ヨブ記 29:19,20）。彼は根が張った木のようであった。それはそれを固定し、堅く保ち、転覆の危険がないようにするだけでなく、「水のそばに張り」。それはそれを養い、豊かで茂らせ、枯れる危険がないようにする。そして彼が地の豊かさに恵まれていると思ったように、天の親切な影響にも恵まれていた。「夜通し露が私の枝の上にあった」。摂理は彼に恵み、彼のすべての楽しみを快適にし、彼のすべての事業を成功させた。上から来る祝福なしに、この地から引き出すものによって自分の繁栄を支えようと考える者があってはならない。神の恵みがヨブに続き、その徳において彼の栄光はなお彼のうちに新たであった。彼の周りの者はなお彼の賛美において語るべき新しいものがあり、古い物語を繰り返す必要はなかった。そして絶え間ない善によってのみ、人の栄光はかくも新鮮に保たれ、枯れて古びるのから防がれる。彼の「弓」も「彼の手の中で新たにされた」。すなわち、彼自身を守り、襲う者を悩ます彼の力はなお増した。それゆえに彼はセバ人やカルデア人の侮辱を恐れる理由がどんな人よりも少ないと思った。
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もし彼が外に目を向けたなら、良い利害関係を持ち、よく確認されたのを見出した。彼が敵の力を恐れる理由がなかったように、友人たちの忠誠を疑う理由もなかった。繁栄の最後の瞬間まで、彼らは彼への敬意と彼への依存を続けた。かくも事実上すべての隣人に法を与えるように助言を与えた者が何を恐れたのか。本当に彼なしには何もなされなかった時に、彼に対してなしうることは確かに何もなかったであろう。
(1) 彼は国の神託であった。彼は神託として相談され、その教令は神託として服された（ヨブ記 29:21）。他の者が聞かれない時、すべての人が彼「に耳を傾け」、「彼の助言によって沈黙を守った」。彼の語ることに反対して語れず、それに加えるべきものもないことを知って。それゆえに「彼の言葉の後、彼らは再び語らなかった」（ヨブ記 29:22）。すでに費やされた主題になぜ干渉するのか。
(2) 彼は国の寵児であった。彼の周りのすべての者は彼の語ること、なすことのすべてに満足した。ダビデの民が彼にあったように（サムエル記第二 3:36）。彼はすべての隣人、すべてのしもべ、小作人、臣民の心と愛情を持った。かつてこれほど讃えられ、これほど愛された人はいなかった。[1] 彼が語りかけた者は幸せであると思われ、彼ら自身もそう思った。ひどく乾いた地に天の露がかくも受け入れられたように、彼の賢い談話はそれに付き従う者たちに、特にそれが特別に適応し、向けられた者たちに受け入れられた。「彼の語りは彼らの上に滴り」、彼らは「雨を待つように彼を待った」（ヨブ記 29:22,23）。彼の口から出る恵み深い言葉を驚き、それらを捉え、それらを握り、格言として蓄えた。絶えず彼の知恵を聞くために彼の前に立つ彼のしもべたちはソロモンのそれを羨まなかったであろう。賢い談話を評価する方法を知る者、それを願い、それを待ち、地が「しばしばその上に来る雨」（ヘブル人への手紙 6:7）を飲むようにそれを飲む者は賢い、あるいはそうなる見込みがある。そしてヨブのように他者の評価においてかかる利害関係を持ち、彼らの「彼が言った」という言葉がそれほどまでに通じる者は、善を行う大いなる機会を持つように、傷つける大いなる注意を払わなければならない。彼らの口からの悪い言葉は非常に伝染性であるから。[2] まして彼が微笑んだ者はさらに幸せであると思われ、彼ら自身もそう思った（ヨブ記 29:24）。「私が彼らに笑いかけると」、それによって彼らに満足を示し、彼らと楽しく交わろうと意図して、「彼らは喜びのためにそれを信じなかった」。あるいはこの荘厳な男が微笑むのを見るのがかくもまれなことであったから。「多くの者は支配者の恵みを求める」。ヨブはその恵みが求められ、高い値で評価された支配者であった。大いなる君が口づけを与えた者は、金の杯を与えられただけの者によって羨まれた。親しみはしばしば軽蔑を生む。しかしヨブが時に自分の気晴らしのために、周りの者と自由にするのを適切と見なしたとしても、彼らが彼に持っていた尊敬を少しも減らさなかった。「彼らは私の顔の光を落さなかった」。かくも賢く彼はその恵みを配り、それを安価にしなかった。かくも賢く彼らはそれを受け取り、次の機会にそれらにふさわしくない者に自分自身をしなかった。
(3) 彼は国の君主であった（ヨブ記 29:25）。彼は「彼らの道を選び」、かじを取り、彼らのために操った。すべての者が彼の導きに身をゆだね、彼の命令に服した。おそらく多くの国で、君主制はここから始まった。ヨブのような、知恵と誠実においてすべての隣人にこれほどまさる人は、かしらとして座らなければならず、愚かな者は当然心の賢い者のしもべとなる。そしてもし知恵がしばらく血の中に流れたなら、名誉と力は確実にそれに伴い、次第に世襲となったであろう。二つのことがヨブを君主位に推薦した。[1] 彼が指揮官あるいは将軍の権威を持ったこと。彼は「軍勢の中の王のように住み」、議論の余地のない命令を与えた。知恵の霊を持つすべての者が統治の霊を持つわけではないが、ヨブは両方を持っていた。そして機会がある時、王が軍勢の中でするように、威厳を仮定し、「行け」「来い」「これをせ」と言いえた（マタイ 8:9）。[2] しかし彼が慰め主の優しさを持ったこと。彼は悲しむ者を慰めることが彼の職務であったかのように、苦難にある者を助ける準備ができていた。エリファズ自身、彼がその点で非常に良かったことを認めた（ヨブ記 4:3「あなたは弱い手を強くした」）。そしてこれを彼は今、彼自身が悲しむ者である時に喜んで振り返る。しかし私たちがかつて自分自身によって慰められた慰めによって他を慰めることよりも、かつて他を慰めた慰めによって自分自身を慰める方が容易であることを見出す。
私はヨブをその力と繁栄においてキリストの型と像と見なすかもしれないと考える。私たちの主イエスはヨブのような王、貧しい者の王、義を愛し不義を憎み、滅びようとする世界の祝福がその上に来る方である。詩篇 72:2-17 等を見よ。それゆえに彼に耳を傾け、彼に私たちの心のかしらとして座っていただこう。
영문 원문
Former Prosperity of Job (1520 BC)
¹ Moreover Job continued his parable, and said,
² Oh that I were as in months past, as in the days when God preserved me;
³ When his candle shined upon my head, and when by his light I walked through darkness;
⁴ As I was in the days of my youth, when the secret of God was upon my tabernacle;
⁵ When the Almighty was yet with me, when my children were about me;
⁶ When I washed my steps with butter, and the rock poured me out rivers of oil;
Losers may have leave to speak, and there is nothing they speak of more feelingly than of the comforts they are stripped of. Their former prosperity is one of the most pleasing subjects of their thoughts and talk. It was so to Job, who begins here with a wish (Job 29:2): O that I were as in months past! so he brings in this account of his prosperity. His wish is, 1. "O that I were in as good a state as I was in then, that I had as much wealth, honour, and pleasure, as I had then!" This he wishes, from a concern he had, not so much for his ease, as for his reputation and the glory of his God, which he thought were eclipsed by his present sufferings. "O that I might be restored to my prosperity, and then the censures and reproaches of my friends would be effectually silenced, even upon their own principles, and for ever rolled away!" If this be our end in desiring life, health, and prosperity, that God may be glorified, and the credit of our holy profession rescued, preserved, and advanced, the desire is not only natural, but spiritual. 2. "O that I were in as good a frame of spirit as I was in then!" That which Job complained most of now was a load upon his spirits, through God's withdrawing from him; and therefore he wishes he now had his spirit as much enlarged and encouraged in the service of God as he had then and that he had as much freedom and fellowship with him as then thought himself happy in. This was in the days of his youth (Job 29:4), when he was in the prime of his time for the enjoyment of those things and could relish them with the highest gust. Note, Those that prosper in the days of their youth know not what black and cloudy days they are yet reserved for. Two things made the months past pleasant to Job:—
I. That he had comfort in his God. This was the chief thing he rejoiced in, in his prosperity, as the spring of it and the sweetness of it, that he had the favour of God and the tokens of that favour. He did not attribute his prosperity to a happy turn of fortune, nor to his own might, nor to the power of his own hand, but makes the same acknowledgment that David does. Ps 30:7, Thou, by thy favour, hast made my mountain stand strong. A gracious soul delights in God's smiles, not in the smiles of this world. Four things were then very pleasant to holy Job:—1. The confidence he had in the divine protection. They were the days when God preserved me, Job 29:2. Even then he saw himself exposed, and did not make his wealth his strong city nor trust in the abundance of his riches, but the name of the Lord was his strong tower; in that only he thought himself safe, and to that he ascribed it that he was then safe and that his comforts were preserved to him. The devil saw a hedge about him of God's making (Job 1:10), and Job saw it himself, and owned it was God's visitation that preserved his spirit, Job 10:12. Those only whom God protects are safe and may be easy; and therefore those who have ever so much of this world must not think themselves safe unless God preserve them. 2. The complacency he had in the divine favour (Job 29:3): God's candle shone upon his head, that is, God lifted up the light of his countenance upon him, gave him the assurances and sweet relishes of his love. The best of the communications of the divine favour to the saints in this world is but the candle-light, compared with what is reserved for them in the future state. But such abundant satisfaction did Job take in the divine favour that, by the light of that, he walked through darkness; that guided him in his doubts, comforted him in his griefs, bore him up under his burdens, and helped him through all his difficulties. Those that have the brightest sun-shine of outward prosperity must yet expect some moments of darkness. They are sometimes crossed, sometimes at a loss, sometimes melancholy. But those that are interested in the favour of God, and know how to value it, can, by the light of that, walk cheerfully and comfortably through all the darkness of this vale of tears. That puts gladness into the heart enough to counterbalance all the grievances of this present time. 3. The communion he had with the divine word (Job 29:4): The secret of God was upon my tabernacle, that is, God conversed freely with him, as one bosom-friend with another. He knew God's mind, and was not in the dark about it, as, of late, he had been. The secret of the Lord is said to be with those that fear him, for he shows them that in his covenant which others see not, Ps 25:14. God communicates his favour and grace to his people, and receives the return of their devotion in a way secret to the world. Some read it, When the society of God was in my tabernacle, which Rabbi Solomon understands of an assembly of God's people that used to meet at Job's house for religious worship, in which he presided; this he took a great deal of pleasure in, and the scattering of it was a trouble to him. Or it may be understood of the angels of God pitching their tents about his habitation. 4. The assurance he had of the divine presence (Job 29:5): The Almighty was yet with me. Now he thought God had departed from him, but in those days he was with him, and that was all in all to him. God's presence with a man in his house, though it be but a cottage, makes it both a castle and a palace.
II. That he had comfort in his family. Every thing was agreeable there: he had both mouths for his meat and meat for his mouths; the want of either is a great affliction. 1. He had a numerous offspring to enjoy his estate: My children were about me. He had many children, enough to compass him round, and they were observant of him and obsequious to him; they were about him, to know what he would have and wherein they might serve him. It is a comfort to tender parents to see their children about them. Job speaks very feelingly of this comfort now that he was deprived of it. He thought it an instance of God's being with him that his children were about him; and yet reckon amiss if, when we have lost our children, we cannot comfort ourselves with this, that we have not lost our God. 2. He had a plentiful estate for the support of this numerous family, Job 29:6. His dairy abounded to such a degree that he might, if he pleased, wash his steps with butter; and his olive-yards were so fruitful, beyond expectation, that it seemed as if the rock poured him out rivers of oil. He reckons his wealth, not by his silver and gold, which were for hoarding, but by his butter and oil, which were for use; for what is an estate good for unless we take the good of it ourselves and do good with it to others?
⁷ When I went out to the gate through the city, when I prepared my seat in the street!
⁸ The young men saw me, and hid themselves: and the aged arose, and stood up.
⁹ The princes refrained talking, and laid their hand on their mouth.
¹⁰ The nobles held their peace, and their tongue cleaved to the roof of their mouth.
¹¹ When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me:
¹² Because I delivered the poor that cried, and the fatherless, and him that had none to help him.
¹³ The blessing of him that was ready to perish came upon me: and I caused the widow's heart to sing for joy.
¹⁴ I put on righteousness, and it clothed me: my judgment was as a robe and a diadem.
¹⁵ I was eyes to the blind, and feet was I to the lame.
¹⁶ I was a father to the poor: and the cause which I knew not I searched out.
¹⁷ And I brake the jaws of the wicked, and plucked the spoil out of his teeth.
We have here Job in a post of honour and power. Though he had comfort enough in his own house, yet he did not confine himself to that. We are not born for ourselves, but for the public. When any business was to be done in the gate, the place of judgment, Job went out to it through the city (Job 29:7), not in an affectation of pomp, but in an affection to justice. Observe, Judgment was administered in the gate, in the street, in the places of concourse, to which every man might have a free access, that every one who would might be a witness to all that was said and done, and that when judgment was given against the guilty others might hear and fear. Job being a prince, a judge, a magistrate, a man in authority, among the children of the east, we are here told,
I. What a profound respect was paid to him by all sorts of people, not only for the dignity of his place, but for his personal merit, his eminent prudence, integrity, and good management. 1. The people honoured him and stood in awe of him, Job 29:8. The gravity and majesty of his looks and mien, and his known strictness in animadverting upon every thing that was evil and indecent, commanded all about him into due decorum. The young men, who could not keep their countenances, or, it may be, were conscious to themselves of something amiss, hid themselves, and got out of his way; and the aged, though they kept their ground, yet would not keep their seats: they arose and stood up to do homage to him; those who expected honour from others gave honour to him. Virtue and piety challenge respect from all, and usually have it; but those that not only are good, but do good, are worthy of double honour. Modesty becomes those that are young and in subjection as much as majesty becomes those that are aged and in power. Honour and fear are due to magistrates, and must be rendered to them, Ro 13:7. But, if a great and good man was thus reverenced, how is the great and good God to be feared! 2. The princes and nobles paid great deference to him, Job 29:9,10. Some think that these were inferior magistrates under him, and that the respect they paid him was due to his place, as their sovereign and supreme. It should rather seem that they were his equals in place, and joined in commission with him, and that the peculiar honour they gave him was gained by his extraordinary abilities and services. It was agreed that he excelled them all in quickness of apprehension, soundness of judgment, closeness of application, clearness and copiousness of expression; and therefore he was among his fellows an oracle of law, and counsel, and justice, and what he said all attended to and acquiesced in. When he came into court, especially when he stood up to speak to any business, the princes refrained talking, the nobles held their peace, that they might the more diligently hearken to what he said and might be sure to understand his meaning. Those that had been forward to speak their own thoughts, loved to hear themselves talk, and cared not much what any body else said, yet, when it came to Job's turn to speak, were as desirous to know his thoughts as ever they had been to vent their own. Those that suspected their own judgment were satisfied in his, and admired with what dexterity he split the hair and untied the knots which puzzled them and which they knew not what to make of. When the princes and nobles wrangled among themselves all agreed to refer the matters in dispute to Job and to abide by his judgment. Happy the men that are blessed with such eminent gifts as these; they have great opportunities of honouring God and doing good, but have great need to watch against pride. Happy the people that are blessed with such eminent men; it is a token for good to them.
II. What a great deal of good he did in his place. He was very serviceable to his country with the power he had; and here we shall see what it was which Job valued himself by in the day of his prosperity. It is natural to men to have some value for themselves, and we may judge something of our own character by observing what that is upon which we value ourselves. Job valued himself, not by the honour of his family, the great estate he had, his large income, his full table, the many servants he had at his command, the ensigns of his dignity, his equipage and retinue, the splendid entertainments he gave, and the court that was made to him, but by his usefulness. Goodness is God's glory, and it will be ours; if we are merciful as God is, we are perfect as he is.
1. He valued himself by the interest he had in the esteem, affections, and prayers, of sober people; not by the studied panegyrics of the wits and poets, but the unconstrained praises of all about him. All that heard what he said, and saw what he did, how he laid out himself for the public good with all the authority and tender affection of a father to his country, blessed him, and gave witness to him, Job 29:11. Many a good word they said of him, and many a good prayer they put up for him. He did not think it an honour to make every body fear him (Oderint dum metuant—Let them hate, provided they also fear) nor to be arbitrary, and to have his own will and way, not caring what people said of him; but, like Mordecai, to be accepted of the multitude of his brethren, Es 10:3. He did not so much value the applauses of those at a distance as the attestations of those that were the witnesses of his conduct, that constantly attended him, saw him, and heard him, and could speak of their own knowledge, especially theirs who had themselves been the better for him and could speak by their own experience: such was the blessing of him who was ready to perish (Job 29:13) and who by Job's means was rescued from perishing. Let great men, and men of estates, thus do good, and they shall have praise of the same; and let those who have good done to them look upon it as a just debt they owe to their protectors and benefactors to bless them and give witness to them, to use their interest on earth for their honour and in heaven for their comfort, to praise them and pray for them. Those are ungrateful indeed who grudge these small returns.
2. He valued himself by the care he took of those that were least able to help themselves, the poor and the needy, the widows and fatherless, the blind and the lame, who could not be supposed either to merit his favour or ever to be in a capacity to recompense it. (1.) If the poor were injured or oppressed, they might cry to Job, and, if he found the allegations of their petitions true, they had not only his ear and his bowels, but his hand too: He delivered the poor that cried (Job 29:12) and would not suffer them to be trampled upon and run down. Nay (Job 29:16), he was a father to the poor, not only a judge to protect them and to see that they were not wronged, but a father to provide for them and to see that they did not want, to counsel and direct them, and to appear and act for them upon all occasions. It is no disparagement to the son of a prince to be a father to the poor. (2.) The fatherless that had none to help them found Job ready to help them, and, if they were in straits, to deliver them. He helped them to make the best of what little they had, helped them to pay what they owed and to get in what was owing to them, helped them out into the world, helped them into business, helped them to it, and helped them in it; thus should the fatherless be helped. (3.) Those that were ready to perish he saved from perishing, relieving those that were hungry and ready to perish for want, taking care of those that were sick, that were outcasts, that were falsely accused, or in danger of being turned out of their estates unjustly, or, upon any other account, were ready to perish. The extremity of the peril, as it quickened Job to appear the more vigorously for them, so it made his seasonable kindness the more affecting and the more obliging, and brought their blessings the more abundantly upon him. (4.) The widows that were sighing for grief, and trembling for fear, he made to sing for joy, so carefully did he protect them and provide for them, and so heartily did he espouse their interest. It is a pleasure to a good man, and should be so to a great man, to give those occasion to rejoice that are most acquainted with grief. (5.) Those that were upon any account at a loss Job gave suitable and seasonable relief to (Job 29:15): I was eyes to the blind, counselling and advising those for the best that knew not what to do, and feet to the lame, assisting those with money and friends that knew what they should do, but knew not how to compass it. Those we best help whom we help out in that very thing wherein they are defective and most need help. We may come to be blind or lame ourselves, and therefore should pity and succour those that are so, Isa 35:3,4, Heb 12:13.
3. He valued himself by the conscience he made of justice and equity in all his proceedings. His friends had unjustly censured him as an oppressor. "So far from that," says he, "I always made it my business to maintain and support right." (1.) He devoted himself to the administration of justice (Job 29:14): I put on righteousness and it clothed me, that is, he had an habitual disposition to execute justice and put on a fixed resolution to do it. It was the girdle of his lions, Isa 11:5. It kept him tight and steady in all his motions. He always appeared in it, as in his clothing, and never without it. Righteousness will clothe those that put it on; it will keep them warm, and be comfortable to them; it will keep them safe, and fence them against the injuries of the season; it will adorn them, and recommend them to the favour both of God and man. (2.) He took pleasure in it, and, as I may say, a holy delight. He looked upon it as his greatest glory to do justice to all and injury to none: My judgment was as a robe and a diadem. Perhaps he did not himself wear a robe and a diadem; he was very indifferent to those ensigns of honour; those were most fond of them who had least intrinsic worth to recommend them. But the settled principles of justice, by which he was governed and did govern, were to him instead of all those ornaments. If a magistrate do the duty of his place, that is an honour to him far beyond his gold or purple, and should be, accordingly, his delight; and truly if he do not make conscience of his duty, and in some measure answer the end of his elevation, his robe and diadem, his gown and cap, his sword and mace, are but a reproach, like the purple robe and crown of thorns with which the Jews studied to ridicule our Saviour; for, as clothes on a dead man will never make him warm, so robes on a base man will never make him honourable. (3.) He took pains in the business of his place (Job 29:16): The cause which I knew not I searched out. He diligently enquired into the matters of fact, patiently and impartially heard both sides, set every thing in its true light, and cleared it from false colours; he laid all circumstances together, that he might find out the truth and the merits of every cause, and then, and not until then, gave judgment upon it. He never answered a matter before he heard it, nor did he judge a man to be righteous, however he seemed, for his being first in his own cause, Pr 18:17.
4. He valued himself by the check he gave to the violence of proud and evil men (Job 29:17): I broke the jaws of the wicked. He does not say that he broke their necks. He did not take away their lives, but he broke their jaws, he took away their power of doing mischief; he humbled them, mortified them, and curbed their insolence, and so plucked the spoil out of their teeth, delivered the persons and estates of honest men from being made a prey of by them. When they had got the spoil between their teeth, and were greedily swallowing it down, he bravely rescued it, as David did the lamb out of the mouth of the lion, not fearing, though they roared and raged like a lion disappointed of his prey. Good magistrates must thus be a terror and restraint to evil-doers and a protection to the innocent, and, in order to this, they have need to arm themselves with zeal, and resolution, and an undaunted courage. A judge upon the bench has as much need to be bold and brave as a commander in the field.
¹⁸ Then I said, I shall die in my nest, and I shall multiply my days as the sand.
¹⁹ My root was spread out by the waters, and the dew lay all night upon my branch.
²⁰ My glory was fresh in me, and my bow was renewed in my hand.
²¹ Unto me men gave ear, and waited, and kept silence at my counsel.
²² After my words they spake not again; and my speech dropped upon them.
²³ And they waited for me as for the rain; and they opened their mouth wide as for the latter rain.
²⁴ If I laughed on them, they believed it not; and the light of my countenance they cast not down.
²⁵ I chose out their way, and sat chief, and dwelt as a king in the army, as one that comforteth the mourners.
That which crowned Job's prosperity was the pleasing prospect he had of the continuance of it. Though he knew, in general, that he was liable to trouble, and therefore was not secure (Job 3:26, I was not in safety, neither had I rest), yet he had no particular occasion for fear, but as much reason as ever any man had to count upon the lengthening out of his tranquility.
I. See here what his thoughts were in his prosperity (Job 29:18): Then I said, I shall die in my nest. Having made himself a warm and easy nest, he hoped nothing would disturb him in it, nor remove him out of it, till death removed him. He knew he had never stolen any coal from the altar which might fire his nest; he saw no storm arising to shake down his nest; and therefore concluded, To morrow shall be as this day; as David (Ps 30:6), My mountain stands strong, and shall not be moved. Observe, 1. In the midst of his prosperity he thought of dying, and the thought was not uneasy to him. He knew that, though his nest was high, it did not set him out of the reach of the darts of death. 2. Yet he flattered himself with vain hopes, (1.) That he should live long, should multiply his days as the sand. He means as the sand on the sea-shore; whereas we should rather reckon our days by the sand in the hourglass, which will have run out in a little time. See how apt even good people are to think of death as a thing at a distance, and to put far from them that evil day, which will really be to them a good day. (2.) That he should die in the same prosperous state in which he had lived. If such an expectation as this arise from a lively faith in the providence and promise of God, it is well, but if from a conceit of our own wisdom, and the stability of these earthly things, it is ill-grounded and turns into sin. We hope Job's confidence was like David's (Ps 27:1, Whom shall I fear?), not like the rich fool's (Lu 12:19), Soul, take thy ease.
II. See what was the ground of these thoughts.
1. If he looked at home, he found he had a good foundation. His stock was all his own, and none of all his neighbours had any demand upon him. He found no bodily distemper growing upon him; his estate did not lie under any incumbrance; nor was he sensible of any worm at the root of it. He was getting forward in his affairs, and not going behind-hand; he lost no reputation, but gained rather; he knew no rival that threatened either to eclipse his honour or abridge his power. See how he describes this, Job 29:19,20. He was like a tree whose root is not only spread out, which fixes it and keeps it firm, so that it is in no danger of being overturned, but spread out by the waters, which feed it, and make it fruitful and flourishing, so that it is in no danger of withering. And, as he thought himself blessed with the fatness of the earth, so also with the kind influences of heaven too; for the dew lay all night upon his branch. Providence favoured him, and made all his enjoyments comfortable and all his enterprises successful. Let none think to support their prosperity with what they draw from this earth without that blessing which is derived from above. God's favour being continued to Job, in the virtue of that his glory was still fresh in him. Those about him had still something new to say in his praise, and needed not to repeat the old stories: and it is only by constant goodness that men's glory is thus preserved fresh and kept from withering and growing stale. His bow also was renewed in his hand, that is, his power to protect himself and annoy those that assailed him still increased, so that he thought he had as little reason as any man to fear the insults of the Sabeans and Chaldeans.
2. If he looked abroad, he found he had a good interest and well confirmed. As he had no reason to dread the power of his enemies, so neither had he any reason to distrust the fidelity of his friends. To the last moment of his prosperity they continued their respect to him and their dependence on him. What had he to fear who so gave counsel as in effect to give law to all his neighbours? Nothing surely could be done against him when really nothing was done without him.
(1.) He was the oracle of his country. He was consulted as an oracle, and his dictates were acquiesced in as oracles, Job 29:21. When others could not be heard all men gave ear to him, and kept silence at his counsel, knowing that, as nothing could be said against it, so nothing needed to be added to it. And therefore, after his words, they spoke not again, Job 29:22. Why should men meddle with a subject that has already been exhausted?
(2.) He was the darling of his country. All about him were well pleased with every thing he said and did, as David's people were with him, 2Sa 3:36. He had the hearts and affections of all his neighbours, all his servants, tenants, subjects; never was man so much admired nor so well beloved. [1.] Those were thought happy to whom he spoke, and they thought themselves so. Never were the dews of heaven so acceptable to the parched ground as his wise discourses were to those that attended on them, especially to those to whom they were particularly accommodated and directed. His speech dropped upon them, and they waited for its as for the rain (Job 29:22,23), wondering at the gracious words which proceeded out of his mouth, catching at them, laying hold on them, and treasuring them up as apophthegms. His servants that stood continually before him to hear his wisdom would not have envied Solomon's. Those are wise, or are likely to be so, that know how to value wise discourse, that wish for it, and wait for it, and drink it in as the earth does the rain that comes often upon it, Heb 6:7. And those who have such an interest as Job had in the esteem of others whose ipse dixit—bare assertion goes so far, as they have a great opportunity of doing good, so they must take great care lest they do hurt, for a bad word out of their mouths is very infectious. [2.] Much more happy were those thought on whom he smiled, and they thought themselves so, Job 29:24. "If I laughed on them, designing thereby to show myself pleased in them, or pleasant with them, it was such a favour that they believed it not for joy," or because it was so rare a thing to see this grave man smile. Many seek the ruler's favour. Job was a ruler whose favour was courted and valued at a high rate. He to whom a great prince gave a kiss was envied by another to whom he only gave a golden cup. Familiarity often breeds contempt; but if Job at any time saw fit, for his own diversion, to make himself free with those about him, yet it did not in the least diminish the veneration they had for him: The light of his countenance they cast not down. So wisely did he dispense his favours as not to make them cheap, and so wisely did they receive them as not to make themselves unworthy of them another time.
(3.) He was the sovereign of his country, Job 29:25. He chose out their way, sat at the helm, and steered for them, all referring themselves to his conduct and submitting themselves to his command. To this perhaps, in many countries, monarchy owed its rise: such a man as Job, that so far excelled all his neighbours in wisdom and integrity, could not but sit chief, and the fool will, of course, be servant to the wise in heart: and, if the wisdom did but for a while run in the blood, the honour and power would certainly attend it and so by degrees become hereditary. Two things recommended Job to the sovereignty:—[1.] That he had the authority of a commander or general. He dwelt as a king in the army, giving orders which were not to be disputed. Every one that has the spirit of wisdom has not the spirit of government, but Job had both, and, when there was occasion, could assume state, as the king in the army does, and say, "Go," "Come," and "Do this," Mt 8:9. [2.] That yet he had the tenderness of a comforter. He was as ready to succour those in distress as if it had been his office to comfort the mourners. Eliphaz himself owned he had been very good in that respect (Job 4:3): Thou hast strengthened the weak hands. And this he now reflected upon with pleasure, when he was himself a mourner. But we find it easier to comfort others with the comforts wherewith we ourselves have been formerly comforted than to comfort ourselves with those comforts wherewith we have formerly comforted others.
I know not but we may look upon Job as a type and figure of Christ in his power and prosperity. Our Lord Jesus is such a King as Job was, the poor man's King, who loves righteousness and hates iniquity, and upon whom the blessing of a world ready to perish comes; see Ps 72:2-17, etc. To him therefore let us give ear, and let him sit chief in our hearts.
ヨブ記29章
前章の知恵に関するあの優れた論の後、ヨブは座ってしばらく立ち止まった。息切れしたからではなく、同席者の許可なく語ることを独占したくなく、もし望むなら友人たちが自分の語ったことについて論評する余地を与えようとしたからである。しかし彼らには語るべきことがなく、それゆえ少し思い直した後、この章と次の二章に記されているように、自分自身の事柄に関する自分の論を続けた。その中で、 一、彼は自分がそこから落ちた繁栄の高さを描写する。 二、彼が陥った逆境の深さを描写する。これは友人たちのあわれみを動かし、自分自身の訴えを正当化し、あるいは少なくとも弁解するためである。 しかしまた、 三、友人たちの自分に対する非難を防ぐために、非常に十分で特定の自分の誠実の宣言をする。
この章で彼は繁栄の日に振り返り、示す。
これらすべてを彼は詳しく論じて、自分の現在の災難を強調する。ナオミのように、「わたしは満ちて出て行った」が、「からの手で家に連れ戻された」。