서론
無標題
简体中文
英文原文
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)
简体中文
约伯记第二十九章
约伯从前的兴盛（主前1520年）
¹ 约伯继续他的讲论，说：
² 惟愿我的景况如从前的月份，如神保守我的日子；
³ 那时他的灯照耀在我头上，我藉他的光行过黑暗；
⁴ 我正如壮年的日子，那时神的密旨在我帐棚之上；
⁵ 全能者仍与我同在，我的儿女都环绕我；
⁶ 我用奶油洗脚，磐石为我流出油河。
失丧的人有发言的资格；他们所说最富感情的话，莫过于他们所失去的安慰。从前的兴旺，是他们思想和谈论中最悦人的题目之一。约伯正是如此——他在本章以一个愿望开始（伯 29:2）：「惟愿我的景况如从前的月份！」 这样他带入了这段关于他兴旺的叙述。他的愿望是： 1. 「惟愿我仍像那时一样在好的光景中——仍有那时所有的财富、尊荣和喜乐！」 他之所以如此愿望，更多是出于对名誉的关切，以及对神荣耀的关切——他认为这二者都被现今的苦难所遮蔽——而不是为求自己的安逸：「惟愿我恢复我的兴旺，那么朋友们对我的定罪和羞辱便要有效地止息——按着他们自己的原则也必如此——并永远滚开！」 我们若以荣耀神、挽救并保守并推进我们圣洁信仰的名誉为目的，而盼望生命、健康和兴旺，这愿望不仅是自然的，也是属灵的。 2. 「惟愿我的灵性也像那时一样在好的状态中！」 约伯现在最抱怨的，是因神的收回而灵里背负重担；所以他愿望自己如今仍像那时一样，灵里得着宽宏鼓励去事奉神，又有那时自己以为幸福的与神的自由亲密相交。这是*「他壮年的日子」（伯 29:4）*——正是他享受这些事的盛年，能以最高的兴致享受它们。请留意：在壮年兴旺的人，不知道前面还为他们存留着何等黑云密布的日子。从前月份对约伯之所以悦人，有两件事：
一、他在自己的神里有安慰
这是他在兴旺中最引以为乐的事——视之为兴旺的源头与甘甜——他蒙了神的恩惠和那恩惠的凭据。他并不把自己的兴旺归于命运的好转，也不归给自己的才能，也不归于自己手中的能力，反倒像大卫那样承认（诗 30:7）：「你因着恩惠，使我的山坚立。」 一个蒙恩的灵以神的笑脸为乐，不以这世界的笑脸为乐。那时圣洁的约伯觉得有四件事极为悦人： 1. 他对神护佑的信心。 那是*「神保守我的日子」（伯 29:2）。即便那时他也看见自己暴露在危险中，并不「以财富为坚固城」（箴 10:15直译），也不「倚靠丰富」（诗 52:7）；「耶和华的名是他坚固的高台」（箴 18:10）——他唯独在其中才觉安全，也唯独归功于此——他那时得以安全，他的安慰得以保存。魔鬼看见神为他所围的篱笆（伯 1:10），约伯自己也看见，并承认是「神的眷顾保全了他的灵」（伯 10:12）。唯独神所保护的人才安全、才可安稳；所以无论世物拥有多少，若神不保护，便不当以为自己安全。 2. **他对神恩惠的满足（伯 29:3）：「神的灯照耀在我头上」——即神面上的光照耀他，赐他爱的确据和甘甜的滋味。** 圣徒在今世从神恩惠而得的最佳传递，不过是烛光，与来世为他们所存的相比。但约伯对神的恩惠如此满足，以致「藉着那光，他行过黑暗」——那光在他疑惑中指引他，在忧愁中安慰他，在重担下扶持他，又帮助他经过一切艰难。纵然外面兴旺至极的人，也当预料到一些黑暗的时刻——他们有时遇挫折，有时茫然，有时忧郁。但那些与神恩惠有分、又懂得珍重它的人，能藉着那光，欢然舒畅地穿过这眼泪之谷的一切黑暗。那使心里喜乐，足以抵消现今一切苦情。 3. **他与神道有相交（伯 29:4）：「神的密旨在我帐棚之上」——即神与他自由交谈，如知心密友彼此相待。他知道神的心意，并不像近来这样在黑暗中。「耶和华与敬畏他的人亲密」（诗 25:14直译）——因为他「将自己的约指示他们」，是别人所看不见的；神把他的恩惠和恩典传给他的子民，又在世人所不知的方式中接受他们虔诚的回报。也有人译作：「当神的会幕在我帐棚中之时」——所罗门拉比解为神的子民常在约伯家中聚集敬奉的会众，他在其中主持；这事他引为大乐，其分散也使他忧愁。或可解为神的天使在他的居所四周扎营。 4. **他对神同在的确据（伯 29:5）：「全能者仍与我同在。」*** 如今他以为神离开了他，但那些日子神*「与他同在」*——这对他而言便是一切。神与人同在，虽其屋不过是茅屋，也使它既是堡垒又是宫殿。
二、他在自己的家有安慰
那里凡事都宜人：他既有为肉而有的口，也有为口而有的肉——两样缺一便是大苦。 1. 他有许多后嗣享受他的产业：「我的儿女都环绕我。」 他儿女众多，足以四面环绕他，又恭敬畏惧他，对他百依百顺；他们在他周围，要知道他要什么、能在何事上服事他。 看见儿女在身边，是慈爱的父母的大安慰。约伯如今被剥夺了这安慰，便说起它来十分动情。他既以儿女环绕他为神与他同在的明证；然而我们若失去了儿女，却仍能以「没有失去我们的神」自慰，便是错了。 2. 他有丰足的产业供养这个大家庭（伯 29:6）。 他的乳产丰盛到一种地步，几乎可以*「用奶油洗脚」；他的橄榄园出产丰盛，出人意料，仿佛「磐石为他流出油河」*。他计算财富，不按他囤藏的金银，乃按他使用的奶油和油——因为若不为自己享用其中之益、又向人行善，产业有何益处呢？
⁷ 我出到城门，在街上设立我的座位；
⁸ 少年人看见我就退避；老年人也起来站立；
⁹ 君王停止说话，用手捂口；
¹⁰ 首领静默无声，他们的舌头贴住上膛。
¹¹ 耳朵听我的，就为我祝福；眼睛看我的，就为我作证；
¹² 因我拯救呼求的穷人，和孤儿，并无人帮助的；
¹³ 将要灭亡的人为我祝福；我又使寡妇心中欢乐。
¹⁴ 我以公义为衣穿上；我的判断如同袍子，如同冠冕。
¹⁵ 我作瞎子的眼，作瘸子的脚。
¹⁶ 我作穷人的父；我不明白的案件，我查究到底。
¹⁷ 我打破恶人的牙床，从他牙齿中抢夺所掠的。
我们在此看到约伯身居尊荣权能之位。他在自己家中虽有足够的安慰，却并不局限于家中。我们不是单为自己而生，乃是为公众而生。城门——审判之处——有事要办之时，约伯便*「出到城门，在街上」（伯 29:7）*——不为排场，乃为公正。请留意：审判在城门、在街上、在人聚集之处施行，人人可自由出入——使凡愿意的都可作一切言行举止的见证，又使有罪者被判之时，别人听见而惧怕。约伯既是东方人中的君王、审判官、官长、有权柄的人，我们在此被告知：
I. 各色人等对他所表示的深切尊敬
不仅因他的职分尊严，更因他个人的功绩——他卓越的智慧、正直和善治。 1. 众人尊敬他，敬畏他（伯 29:8）。 他容貌举止的庄严肃穆，他对待一切恶事不当之风的严格要求，使周围的人都进入应有的端庄。「少年人」——不能持守面色，或可能良心有愧——「退避」，避他而行；「老年人」虽不离开原地，却「起来站立」向他致敬——那些盼望别人尊敬的人，也向他表示尊敬。德行和敬虔要求众人尊敬，通常也得着了；但那些不仅「是」好人、又「行」善事的人，配受加倍的尊敬。谦逊宜于年轻在位之下的人，正如威严宜于年老掌权之人。尊敬和惧怕是官长当得的，也当归于他们（罗 13:7）。若一位伟大良善之人如此受人敬畏，那么伟大良善的神当何等可畏！ 2. 君王和贵族向他大大致敬（伯 29:9-10）。 有人以为这些是他属下的低级官长，他们所给的尊敬是按他的职位当得的——作他们的君主和元首。但更可能他们是他职位上的同僚，与他同任一职；他们所给的特殊尊敬，是因他卓越的才能和功绩而赢得的。众人都同意：他在领悟之快、判断之确、应用之紧、表达之清明丰富上，都胜过他们众人；所以他在同僚中如同律法、谋略、公正的神谕——他所说的，众人都注意并同意。他进入法庭之时——尤其是他站起来对某案发言之时——「君王停止说话，首领静默无声」——好更仔细地听他所说的，并确定明白他的意思。那些本来抢着发表自己意见、爱听自己讲话、不大在意别人说什么的人，到了约伯发言之时，便渴望知道他的心意，正如他们从前渴望发表自己的心意一样。那些怀疑自己判断的人，在他的判断中得着满足，又钦佩他拆解头发、解开他们所迷惑、不知所措的结之巧妙。君王和贵族彼此相争之时，都同意把争议的事呈给约伯，并服从他的判断。蒙这样卓越恩赐的人是有福的——他们大有荣耀神、行善的机会，却大有必要儆醒防骄傲。蒙这样卓越之人的民是有福的——这是向他们施恩的记号。
II. 他在自己岗位上作了大量的善事
他用自己的权能大大服事了他的国；在此我们要看见约伯在兴旺之日以何自矜。人自然对自己有些估价，我们可以藉着观察自己所矜夸的是什么，来判断自己的品格。约伯所矜夸的，不是他的家世、所拥有的广大产业、可观的收入、丰宴、众多的仆人、尊严的徽章、车马行列、所设的华宴以及别人对他的奉承——而是他的用处。良善是神的荣耀，也将是我们的荣耀；我们若像神那样仁慈，便如他那样完全。
1. 他以自己在通达人中间所得的尊敬、爱戴和祷告自矜——不以才子诗人的刻意颂词，乃以周围一切人不受约束的称赞。凡听见他所说、看见他所作的——他如何以父亲般的权柄和温柔为公众尽力——都为他祝福，又为他作见证（伯 29:11）。他们为他所说的好话，他们为他所献的好祷告，不计其数。他不以使众人怕他为尊荣（「让他们恨我，只要他们怕我」），也不以专横独行、不顾别人论断为尊荣；他像末底改那样，「为本族的多数人喜悦」（斯 10:3）。他不大看重远处之人的颂赞，倒看重那些是他行为见证的人的证明——他们常伴随他，看见他，听见他，能凭自己的知识说话——尤其是那些自己曾因他得益处、能凭自己经历说话之人的证明：「将要灭亡之人为我祝福」（伯 29:13）——他因约伯的缘故被救免灭亡。请让大人物和富户如此行善，便必从同样的人得称赞；也请那些受了善待的人，把这当作对保护者和恩人当还的公道之债——为他们祝福、作见证——在地上用自己的影响促进他们的尊荣，在天上为他们求安慰；又当赞美他们、为他们祷告。那些对这区区回报也吝惜的人，实在忘恩。
2. 他以自己照顾那些最无力自助之人——穷人和缺乏人、寡妇和孤儿、瞎子和瘸子——自矜。 这些人既不能以为他对他们有功劳，也永远不能报答他。 〔1〕穷人若被欺压苦待，可向约伯呼求；他若查问他们的呈词属实，他们不仅得着他的耳、得着他的心，更得着他的手：他*「拯救呼求的穷人」（伯 29:12）——不容他们被践踏压碎。不（伯 29:16），他「作穷人的父」——不仅作保护他们的审判官、使他们不受冤屈，更作供应他们的父、使他们不致缺乏——又劝导他们、指引他们，并在一切事上为他们出面行事。王子之子作穷人之父，并非贬损。 〔2〕无人帮助的孤儿发现约伯愿意帮助他们；他们若处于困境，他便解救他们。他帮助他们尽量善用自己微薄的所有，帮助他们偿还所欠的、收取人欠他们的，帮助他们进入社会、进入事业、帮助他们得着事业、又在事业中帮助他们——孤儿当如此被帮助。 〔3〕将亡的人他救免灭亡——救济那些饥饿将亡的人，照顾那些有病的、被弃的、被诬告的、或被不公道逐出产业的，或在任何别的缘故上「将亡」的人。险境的迫切，既激发约伯更奋勇为他们出面，也使他的及时善举更感人、更动人——也使他们的祝福更丰盛地临到他。 〔4〕叹息悲伤、恐惧战栗的寡妇，他使她们「心中欢乐」——他如此仔细地保护她们、供应她们，又如此衷心地站在她们一边。使那些与忧愁最熟的人有理由喜乐，是好人、也当是大人的快乐。 〔5〕凡在何事上茫然的，约伯都给予合适及时的解救（伯 29:15）：「我作瞎子的眼」——为那不知所措者提供最好的劝导；又「作瘸子的脚」*——帮助那些知道当行却不知如何成就的人，以金钱和人情相助。我们最帮助人的，是在他们所缺、最需帮助的那件事上帮助他们。我们自己也可能成为瞎子或瘸子，所以当怜悯救济这样的人（赛 35:3-4；来 12:12-13）。
3. 他以自己在一切行事上凭良心行公义和公平自矜。 他的朋友不公正地定他为欺压者。「断乎不是」（他说）「我向来以维护扶持正道为本分。」 〔1〕他献身于公正的执行（伯 29:14）：「我以公义为衣穿上」——即他素来习惯于行公正，又决心如此行。这是*「他腰间的带子」（赛 11:5）——使他在一切行动中紧束稳定。他常在其中显出，如衣服一般，从不缺它。公义要作衣裳给穿上它的人保暖舒适，又保护安全，挡住季节的伤损，又装饰他，使他在神和人面前蒙恩。 〔2〕他以此为乐——如我所说，是圣洁的喜悦。他看为众人行公义、不亏负一人为自己最大的荣耀：「我的判断如同袍子，如同冠冕。」* 也许他自己并不穿袍戴冠；他 淡然于这些尊荣的徽章——最贪图它们的人，往往是最少内在价值可推荐的人。但那治理他、又为他人所依循的公义之稳定原则，在他便代替这一切装饰。官长若尽其职，那便是他的尊荣——远超过金紫；也当相应地是他的喜乐。他若不在本分上尽良心、不以某种程度答覆他升任的目的，他的袍和冠冕、他的礼服和帽子、他的剑和权杖，不过是羞辱——如犹太人故意戏弄我们主所戴的紫袍和荆棘冠冕（约 19:2-3）；因为死人所穿的衣服永不能使他温暖，照样卑劣之人所穿的袍也永不能使他尊荣。 〔3〕他在职位的事上劳苦（伯 29:16）：「我不明白的案件，我查究到底。」 他殷勤查问事实，耐心公正地听两面，把每件事照其真相放在真光中，又清除其上的假色；他把一切情况集合起来，好查出每案的真相和曲直——然后才下判断。他从未*「先听就下判断」（箴 18:13、17），也未因人「先呈己案」*便算他为义。
4. 他以自己遏制骄傲恶人的暴虐自矜（伯 29:17）：「我打破恶人的牙床。」 他不是说*「我打断他们的颈项」。他未夺其命，却「打破他们的牙床」——夺其害人之能；他使他们卑微、治死他们、遏制他们的狂傲，又「从他牙齿中抢夺所掠的」*——把诚实人的身家从他们口中救出。当他们把掠夺物衔在牙间贪婪吞咽之时，他勇敢地救出，如大卫从狮口中救出羊羔——不怕它们如失望的狮子般咆哮狂怒。良善的官长当如此作恶人之畏惧、 约束，又作无辜者之保护；为此，他们需要以热心、决心、和不畏惧的勇气装备自己。审判席上的法官与战场上的将军，同样需要胆量和勇敢。
¹⁸ 那时我说：我必死在家中，我的日子必多如沙粒。
¹⁹ 我的根伸展到水旁；有露水整夜宿在我的枝上。
²⁰ 我的荣耀在我身上常新；我的弓在手中日日更新。
²¹ 众人听我，等候，静默于我的计谋。
²² 我说话之后，他们不再回答；我的言语如雨滴在他们身上。
²³ 他们仰望我如仰望雨；又张口如切慕春雨。
²⁴ 我向他们微笑，他们竟不敢信；他们不使我面上的光暗淡。
²⁵ 我为他们选择道路，坐在首位，如军在营中的王；又如同安慰悲哀之人的一位。
约伯兴旺的冠冕，是他对自己兴旺延续的可悦盼望。他虽在总体上知道自己难免苦难，因此并不安然（伯 3:26：「我原不平安，也不安息」），却无特别的畏惧之因，而是有充分理由像任何人那样指望自己的太平日子延续。
I. 看他在兴旺中的心思（伯 29:18）：*「那时我说：我必死在家中。」
既为自己筑了温暖安逸的窝，便盼望无物扰他于其中，也无物把他从中挪去，直到死把他挪去。他深知自己从未偷过祭坛上能烧他窝的炭；他不见有风暴要摇他的窝；所以他结论说：「明天必像今天一样」——如大卫（诗 30:6-7）：「我的山坚立，必不动摇。」 请观察： 1. 他在兴旺之中想到死——这思想并不使他不安。他知道自己的窝虽高，却不能使他脱离死的箭。 2. 然而他以虚空的盼望自媚： 〔1〕以为自己会长寿——「我的日子必多如沙粒」——意即如海边的沙（创 32:12）；其实我们更当用沙漏中的沙来数算自己的日子——那不久就要漏尽。请看：连好人也何等容易把死当作遥远的事，把那实在对他们而言是好日子的日子推到远处。 〔2〕以为自己会死在他所活的兴旺状态中。这样的盼望若出于对神护理和应许的活泼信心，是好的；但若出于对自己智慧的妄想和对这些属地之物的依赖，便是没有根据、转为罪的。我们盼望约伯的把握像大卫的（诗 27:1：「我还怕谁呢？」），不像那无知财主的（路 12:19：「灵魂哪……只管安安逸逸」）。
II. 看这些心思的根据
1. 他若向内看，便发现自己有好的根基。 他的本钱全是自己的，邻舍中无一人对他有任何要求。他不见身上有什么疾病增长；他的产业不负任何债务；他也不觉其根上有虫。他的事业前进，不致落后；他不失名誉，反倒增益；他不知有竞争者威胁要遮蔽他的尊荣或削减他的权能。请看他如何描述这一切（伯 29:19-20）。他如同一棵树——其根不仅伸展（这使它坚固稳定，无被翻倒之险），且*「伸展到水旁」（这滋养它，使之结果繁盛，无枯萎之险）。他既以地之肥美为福，也以天之恩泽为福——「有露水整夜宿在我的枝上。」 神的护理赐福他，使他一切的享受都舒适，一切的事业都成功。无人能指望仅从这地所得之物支持其兴旺而不需要从上头来的福分。神的恩惠既仍与约伯同在，靠那恩惠的功效，他的荣耀仍在他身上常新——周围的人对他仍常有新话可夸，不必重述旧事。唯有不断的良善才能保守人的荣耀常新，免其枯萎陈旧。他的*「弓」也「在手中日日更新」*——即他保护自己、击退攻击者的权能仍日日加增——所以他以为少有人像他那样少有理由惧怕示巴人和迦勒底人的侵扰。
2. 他若向外看，便发现自己有好的关系，且关系稳固。 他既无理由畏惧仇敌的权能，也无理由怀疑朋友的忠诚。在他兴旺的最后一刻，他们仍持续尊敬他、倚靠他。如此给 劝导便等于给周围一切人定律法的他，有什么可怕的呢？对他不能作什么——既然实在没有他不能作什么。 〔1〕他是本国的神谕：人如问神谕般求问他，又如同神谕般顺服他的断定（伯 29:21）。别人不能被听之时，众人都*「听他」，「静默于他的计谋」——知道他的话无可反驳，也无可加添。所以「他说话之后，他们不再回答」（伯 29:22）。一个题目既已被他穷尽，旁人何必再插嘴呢？ 〔2〕他是本国的宠儿。周围的人都喜悦他所说所作的一切，如大卫的百姓对他（撒下 3:36）。他得了周围一切人——一切仆人、佃户、子民——的心和情；从未有人如此被钦佩、如此被敬爱。 ① 凡他向之说话的人，被人认为有福，自己也以为有福。他智慧的言谈对听他的人——尤其是他特别对症下药所指出的人——如同干旱之地所悦纳的甘露。他的「言语如雨滴在他们身上」，他们「仰望他如仰望雨」（伯 29:22-23）——希奇他口中所出的恩言，抓住它们，珍藏它们如箴言。常在他面前听他智慧之语的仆人，不会嫉妒所罗门的仆人。知道珍重智慧言谈的人是有智慧的，或可能成为有智慧的——他们切慕它、等候它、如地「常受雨水灌溉」（来 6:7）般饮下它。凡有约伯那样在别人尊重中的影响、其「一句话」如此有分量的人，既大有行善的机会，也当大大小心免得行恶——因为他口中一句坏话极具传染性。 ② 他所向之微笑的人，更被认为有福，自己也更有福（伯 29:24）。「我向他们微笑」——有意借此表示我对他们喜悦、与他们相悦——「他们竟不敢信」——或因喜乐，或因见这位庄重之人微笑实在罕见。「许多人求掌权者的恩」（箴 29:26）。* 约伯是位掌权者，其恩惠为人所求、被估价甚高。一位大君王所亲吻的人，被另一位只受他金杯之人所嫉妒。亲密常生轻视；但约伯若有时为着自己消遣、对周围的人表示亲近，却丝毫不减他们对他的敬畏：「他们不使我面上的光暗淡。」——他如此智慧地施恩，不使之显得廉价；他们也如此智慧地领受，不使自己下次不配得着。 〔3〕他是本国的主权者（伯 29:25）。他*「为他们选择道路」——掌舵为他们导航——他们都仰望他的引导、服从他的命令。这也许就是许多国家君主政体的起源：像约伯这样在智慧和正直上远超一切邻舍的人，不能不坐首位——愚昧人自然作心里有智慧之人的仆人；若智慧一度在血脉中流传，尊荣和权能必随之而来，渐渐成为世袭。两件事推荐约伯得着主权： ① 他有将帅般的权柄。他「如军在营中的王」——发出不容争辩的命令。凡有智慧之灵的人，并不都有治理之灵；约伯却有二者——在需要之时，他如军在营中的王那样威严，能说「去」、「来」、「作这事」（太 8:9）。 ② 然而他有安慰者般的温柔。他救济患难中的人，如同「安慰悲哀之人」是他的职分。以利法自己也承认他在这方面向来极其良善（伯 4:3-4）：「你曾坚固无力的手。」* 他如今自己是悲哀之人，回顾此事便大得安慰。但我们发觉：用我们从前所受的安慰去安慰别人，比自己从前用以安慰别人的安慰来安慰自己，更为容易。
我不敢说我们不能把约伯看作基督在其权能与兴旺中的预表和影子。我们的主耶稣正是约伯那样的王——穷苦人的王——他喜爱公义，恨恶罪恶；那将要灭亡之世界的福分也归于他（诗 72:2-17等）。所以让我们听他，让他坐首位在我们心中。
英文原文
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.
在那篇论智慧的精彩言论之后（见上一章），约伯坐下并稍作停顿——并非因他说得气喘，而是不愿未经众人许可便独占发言；他要给朋友们留出余地，倘若他们愿意，可对他所说加以评论；但他们无话可说，因此他在略作回味之后，便继续论及自己的事，正如本章与接下来两章所记。在其中，I. 他描述自己从其中坠落的兴旺之巅。II. 他描述自己所陷入的灾祸之渊；他这样做，是要打动朋友们的怜悯，并为自己、或至少为自己的抱怨加以辩白。然而 III. 为要防备朋友们对他的论断，他极其详尽而具体地声明：尽管遭遇这一切，他仍持守正直。本章他回顾自己兴旺的日子，表明：1. 他在家中与家人所得的安慰与满足，约伯记 29:1-6。2. 他在本国所有何等大的尊荣与权柄，各方各等的人何等尊敬他，约伯记 29:7-10。3. 他在其位上作为官长行了多少善事，约伯记 29:11-17。4. 他对自己家中安慰的延续（约伯记 29:18-20）以及对外权势（约伯记 29:21-25）有何等正当的指望。这一切他详加铺陈，为要加重他眼前灾祸的份量；正如拿俄米所说："我满满地出去"，却"空空地……回来"。