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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)
繁體中文
約伯從前的昌盛（主前1520年）
¹ 約伯又接著說：
² 惟願我的景況如從前的月分，如神保守我的日子。
³ 那時他的燈照在我頭上；我藉他的光行過黑暗。
⁴ 我願如壯年的時候，那時神的帳幕覆庇我；
⁵ 全能者仍與我同在；我的兒女都環繞我。
⁶ 奶多可洗我的腳；磐石為我出油成河。
失敗者有權說話，而他們所說的，沒有比所失去的安慰更令他們感觸萬千的。從前的昌盛是他們思想和談話中最令人愉悅的主題之一。約伯也是如此，他在此以一個願望開始（伯29:2）：惟願我的景況如從前的月分！由此引出他對自己昌盛的描述。他的願望是：1. 「但願我恢復到當時那樣好的狀態——擁有當時那樣多的財富、尊榮和快樂！」他之所以如此願望，不是那麼為了自己的安逸，而是為了自己的名聲和他神的榮耀——他以為這兩者因他目前的苦難而被蒙蔽了。「但願我恢復昌盛，那時朋友們的論斷和非議就必徹底被止息——甚至按他們自己的原則也是如此——且永遠被輥去！」我們若以榮耀神、挽救保全並提升我們聖潔信仰的名譽為目的而渴望生命、健康和昌盛，這渴望就不僅是自然的，也是屬靈的。2. 「但願我恢復到當時那樣好的心靈狀態！」約伯如今最苦惱的是因神退隱而使他的心靈承受的重壓；因此他願望如今他的心靈能如當時那樣在事奉神的事上得著寬廣和鼓勵，並如當時那樣以為有與神自由而親密的交通為有福。這是在他壯年的時候（伯29:4），那時他正處於享受這些事物的盛年，能以最高的興味品味它們。請注意：那些在年輕時昌盛的人，不知道他們將來還要預留怎樣的烏雲密布的日子。兩件事使從前的月分成為約伯的甘甜：
I. 他在神裡面有安慰。這是他在昌盛中最喜樂的事——作為它的源頭和它的甘甜——就是他擁有神的恩寵和那恩寵的記號。他不將自己的昌盛歸因於好運的轉機，也不歸因於自己的力量或自己手中的能力，而是作出與大衛同樣的承認（詩30:7）：你因恩典使我的山立得穩固。蒙恩的靈魂以神的笑臉為樂，而非以這世界的笑臉為樂。四件事對聖潔的約伯來說非常美好：1. 他對神護佑的信靠。那是神保守我的日子（伯29:2）。即使在那時他也看見自己暴露在危險中，不將自己的財富當作堅城，也不倚靠豐富的財物，而是以耶和華的名為堅固臺；唯有在其中他以為安全，也將當時的安全和蒙保守的安慰歸功於此。撒但看見神所立的籬笆圍繞他（伯1:10），約伯自己也看見，並承認是神的眷顧保守了他的心靈（伯10:12）。唯有神所保護的人才安全，才可以安心；因此那些擁有再多這世界之物的人，除非蒙神保守，否則不能以為安全。2. 他在神的恩寵中的滿足（伯29:3）：神的燈照在我頭上，即神仰起臉上的光來照他，賜他愛的確據和甘甜的滋味。神向聖徒在此世所賜恩寵的交通中最好的，與來世為他們所保留的相比，也不過是燭光。但約伯從神的恩寵中得了如此豐盛的滿足，以致藉著那光，他行過黑暗；那光在他的疑慮中引導他，在他的憂愁中安慰他，在他的重擔下扶持他，幫助他度過一切難關。那些擁有最明亮外在昌盛陽光的人，仍當期望有些黑暗的時刻。他們有時遭遇挫折，有時不知所措，有時心情低落。但那些有分於神的恩寵並知道如何珍視它的人，能藉著那光，歡歡喜喜、舒舒適適地穿過這淚谷中的一切黑暗。那光使心中有足夠的喜樂，足以抵消此時一切的不快。3. 他與神話語的交通（伯29:4）：神的帳幕覆庇我，即神如知己朋友之間那樣與他自由交往。他知道神的心意，不像近來那樣在黑暗中。聖經說耶和華與敬畏他的人親密，因為他在約中向他們顯明別人看不見的事（詩25:14）。神將他的恩寵和恩典傳達給他的百姓，並以世人所不知的方式領受他們敬虔的回報。有人譯為*當神的會眾在我的帳棚中時，*所羅門拉比將此理解為一群神的子民慣常聚集在約伯家中敬拜的聚會，由他主持；他從中得著極大的喜樂，而它的分散使他苦惱。或者可以理解為神的天使在他的居所周圍紮營。4. 他對神同在的確信（伯29:5）：全能者仍與我同在。如今他以為神已離棄了他，但在那些日子裡神與他同在，那對他就是一切。神與一個人同在——即使那只是茅舍——也使它同時成為堡壘和宮殿。
II. 他在家中得安慰。那裡一切都稱心如意：他既有口享用食物，又有食物供養眾口；缺少任何一樣都是極大的苦難。1. 他有眾多的子嗣來享受他的產業：*我的兒女都環繞我。他有許多兒女，足以環繞他，而且他們尊敬他、順服他；他們環繞他，想知道他要甚麼、在何事上可以服事他。慈愛的父母看見兒女環繞自己，是極大的安慰。約伯如今既已失去這安慰，就格外感觸萬千地說到它。他以為兒女環繞自己是神與他同在的明證；然而我們若失去了兒女，卻不能以此安慰自己——我們沒有失去我們的神——那我們就算錯了。2. 他有豐盛的產業來供養這個大家庭（伯29:6）。他的乳製品豐盛到一個地步，甚至可以用奶洗腳；他的橄欖園出乎意料地多產，好像磐石為他出油成河。*他計算自己的財富不是以金銀——那是為儲存的——而是以奶油和油——那是為使用的；因為產業若不能讓我們自己享用其好處、並藉之向別人行善，又有何用呢？
⁷ 我出到城門，在街上設立座位；
⁸ 少年人見我而迴避，老年人也起身站立；
⁹ 首領停止說話，用手摀口；
¹⁰ 首領靜默無聲，舌頭貼在上膛。
¹¹ 耳朵聽我的，就稱我有福；眼睛看我的，便為我作證；
¹² 因我拯救哀求的困苦人，和無人幫助的孤兒。
¹³ 將要滅亡的為我祝福；我也使寡婦心中歡樂。
¹⁴ 我以公義為衣服，以公平為外袍和冠冕。
¹⁵ 我為瞎子的眼，為瘸子的腳。
¹⁶ 我為窮乏人的父；素不認識的人，我查明他的案件。
¹⁷ 我打破不義之人的牙床，從他牙齒中搶奪所搶的。
我們在此看到約伯身居尊榮和權力的職位。他雖然在自己家中有足夠的安慰，卻不將自己局限在那裡。我們不是單為自己而生，而是為公眾而生。當城門——審判之地——有事要辦時，約伯出到城門，在街上（伯29:7），不是出於炫耀，而是出於對公義的熱愛。請注意：審判在城門、在街上、在人聚集之處施行，使人人可以自由出入，凡願意的都可以成為一切所說所做之事的見證人，使有罪的人被判罪時，別人可以聽見而懼怕。約伯作為東方人中的首領、審判官、地方官、掌權者，我們在此被告知：
I. 各種各樣的人對他何等深表敬意——不僅因他職位的尊嚴，更因他個人的美德、他卓越的謹慎、正直和良好的治理。1. 百姓尊敬他、敬畏他（伯29:8）。他容貌和風度的莊重威嚴，以及他對一切邪惡和不當之事嚴格追問的眾所周知，命令周圍所有的人保持應有的端莊。少年人——那些不能保持儀態的，或也許自覺有些不妥的——迴避，離開他的路；老年人雖然守住了陣地，卻不留在座位上：他們起身站立向他致敬；那些期望從別人得尊榮的人也將尊榮歸給他。美德和敬虔理當從所有人得著尊敬，通常也確實如此；但那些不僅是好人、而且行善的人，配得加倍的尊敬。謙遜之於年幼和在下的人，正如威嚴之於年老和在上的人。尊敬和敬畏是地方官當得的，必須歸給他們（羅13:7）。但若一個偉大而善良的人尚且如此受人敬畏，那偉大而善良的神更當如何受敬畏！2. 首領和貴人對他極為恭敬（伯29:9-10）。有人認為這些是他手下的下級官員，他們對他的尊敬是因他的職位——他們的君王和至高者。但看來更可能他們是職位與他同等的人，與他一同在委員會中任職，他們所給予的特殊尊榮是由於他非凡的能力和功勞而贏得的。大家都公認他在悟性的敏銳、判斷的穩健、專注的深入、表達的清晰和豐富上超越他們所有人；因此他在同僚中是法律、謀略和公義的神諭，他所說的一切人人都留意並默然接受。當他進入法庭，尤其是當他站起來就任何事發言時，*首領停止說話，貴人靜默無聲，*好更加專心地聽他所說的，也確保明白他的意思。那些原本急於發表自己意見、喜歡聽自己說話、不太在乎別人說甚麼的人，到了約伯發言的時候，卻如同以往急於發洩自己的意見一樣，渴望知道他的想法。那些懷疑自己判斷的人對他的判斷感到滿意，讚歎他以何等的技巧剖開細微的問題、解開令他們困惑、不知如何處理的結。當首領和貴人之間爭論不休時，大家都同意將爭議的事交給約伯裁決，並服從他的判斷。有如此卓越恩賜的人是有福的；他們有極大的機會榮耀神和行善，但也有極大的需要防備驕傲。有如此卓越之人的百姓是有福的；這對他們是好的記號。
II. 他在自己的職位上做了多少善事。他以所擁有的權力對他的國家大有貢獻；在此我們將看到約伯在昌盛之日以何為自傲。人以某種事物自視是自然的，而藉著觀察我們以何為自傲，可以判斷自己品格的某些方面。約伯不是以家族的尊榮、他龐大的產業、豐厚的收入、滿桌的筵席、聽他吩咐的許多僕人、他的尊榮標記、他的隨從和車馬、他所擺設的華麗宴席、人們對他的奉承為自傲，而是以自己的用處。良善是神的榮耀，也將是我們的榮耀；我們若如神那樣憐憫，就必如他那樣完全。
1. 他以自己在正直人中的聲望、情誼和代禙中所得的分為自傲——不是才子們和詩人的精心頌辭，而是周圍所有人出自肺腑的讚美。所有聽見他所說的、看見他所做的——他如何以父親般的權柄和慈愛為公眾利益傾盡全力——的人都稱他有福，為他作證（伯29:11）。他們說了許多他的好話，也為他獻了許多好的禱告。他不以使人人怕他（讓他們恨，只要他們怕）、或以專橫獨斷、一意孤行、不管人們怎麼說為榮，而是如末底改那樣為眾弟兄所悅納（斯10:3）。他不太看重遠處之人的喝采，而更看重那些是他行為見證的人的證言——那些一直跟隨他、看見他、聽見他、能憑自己的知識說話的人，尤其是那些自己因他而得了好處、能憑自己的經歷說話的人：那將要滅亡的為他祝福（伯29:13）的人就是如此——因約伯的幫助而從滅亡中被救回。讓偉大的人和有產業的人如此行善，他們就必得著同樣的讚美；讓那些受了恩惠的人看這為他們虧欠保護者和恩人的正當債務——稱他們有福、為他們作證、運用自己的影響力在世上為他們爭榮譽、在天上為他們求安慰、讚美他們並為他們禱告。那些連這微小的回報也吝惜的人，實在忘恩負義。
2. 他以自己對那些最無力自助之人的關懷為自傲——窮人和缺乏的人、寡婦和孤兒、瞎子和瘸子，他們既不能被認為配得他的恩惠，也永遠不能報答他。(1.) 窮人若受欺壓，可以向約伯呼求，而他若發現他們的陳述屬實，他們不僅得到他的耳朵和他的同情，更得到他親手的幫助：他拯救哀求的困苦人（伯29:12），不容他們被踐踏和壓垮。不（伯29:16），他是窮乏人的父——不僅是保護他們、確保他們不受虧待的審判官，更是供應他們、確保他們不至缺乏的父親，是勸導他們、在各樣場合為他們出面和行動的。為王子之子作窮人的父，並非貶損。(2.) 無人幫助的孤兒發現約伯隨時準備幫助他們，若他們陷入困境，就拯救他們。他幫助他們善用所有的微薄之物，幫助他們償還所欠的、討回人所欠他們的，幫助他們在世上立足、進入事業、在其中得幫助、在其中得扶持；孤兒當如此被幫助。(3.) 那些將要滅亡的人，他從滅亡中拯救——救濟那些飢餓、將要因缺乏而滅亡的，照顧那些生病的、被棄的、被誣告的、或有被不公正地趕出產業之危險的，或因任何其他緣故將要滅亡的。危險的極度嚴重性，既催促約伯更加踴躍地為他們出面，也使他及時的善舉更加感人、更使人感激，使他們的祝福更加豐盛地臨到他。(4) 那些因悲哀而歎息、因恐懼而戰兢的寡婦，他使她們心中歡樂——他如此仔細地保護她們、供應她們，如此真心地維護她們的利益。使那些最熟悉憂愁的人有理由喜樂，對一個好人來說——也當對一個偉人來說——是一件快樂的事。(5.) 那些因任何緣故而不知所措的人，約伯給予恰當而及時的幫助（伯29:15）：*我為瞎子的眼，*為那些不知如何是好的人提供最好的勸導和建議；*為瘸子的腳，*以金錢和人脈協助那些知道當做甚麼、卻不知如何辦到的人。我們最有效地幫助的人，正是我們在他們所欠缺、最需要幫助的那一點上幫助他們。我們自己也可能變成瞎子或瘸子，因此當憐憫和救助那些如此的人（賽35:3-4，來12:13）。
3. 他以自己在一切作為上對公義和公平的良心為自傲。他的朋友們不公正地論斷他為壓迫者。「遠非如此，」他說，「我總是以維護和支持正義為我的本分。」(1.) 他獻身於公義的施行（伯29:14）：我以公義為衣服，即他有施行公義的習慣性傾向，也立定了如此行的堅定決心。它是他腰間的帶子（賽11:5）。它使他在一切行動中緊緻而穩定。他總是穿戴它，如穿衣服一般，從不離身。公義必遮蓋那些穿上它的人；它使他們溫暖舒適；它保護他們安全，抵禦時節的傷害；它裝飾他們，使他們蒙神和人的喜悅。(2.) 他以此為樂，可以說有一種聖潔的喜悅。他以向所有人行公義、不向任何人行不義為自己最大的榮耀：*我的公平如同外袍和冠冕。*也許他自己並不穿戴外袍和冠冕；他對那些尊榮的標記很淡漠；那些最迷戀它們的人，往往最少有內在的價值來推薦自己。但那些支配他、也由他據以治理人的公義的穩固原則，對他而言就代替了這一切裝飾。一個地方官若盡了自己職位的本分，那就是對他的尊榮，遠超過他的金子或紫袍，也當相應地成為他的喜樂；而如果他不在自己的本分上有良心、在一定程度上回應他被提升的目的，那麼他的外袍和冠冕、他的禮服和禮帽、他的佩劍和權杖不過是一個恥辱——如同猶太人用來嘲笑我們救主的紫袍和荊棘冠冕；因為衣服穿在死人身上永不能使他溫暖，袍子穿在卑鄙的人身上也永不能使他尊貴。(3.) 他在自己職位的事務上費心費力（伯29:16）：素不認識的人，我查明他的案件。他勤勉地調查事實，耐心而不偏不倚地聽取雙方，將每件事放在真實的光照下，清除其中的虛假色彩；他將一切情況放在一起，好找出每個案子的真相和是非曲直，然後，而且惟獨那時，才作出判決。他從未在聽審之前就回答，也從不因某人先訴情由而看起來有理就斷定他為義（箴18:17）。
4. 他以自己對驕傲邪惡之人的暴行的遏制為自傲（伯29:17）：*我打破不義之人的牙床。*他沒有說他打斷了他們的脖子。他沒有取他們的性命，但他打破了他們的牙床——他奪去他們作惡的能力；他使他們謙卑、挫敗他們、遏制他們的狂妄，並從他們的牙齒中搶奪所搶的——拯救了正直人的身體和產業免被他們作獵物。當他們把獵物咬在牙齒之間、貪婪地吞嚥時，他英勇地將它奪回，如同大衛從獅子口中救出羊羔一般——不畏他們如同失去獵物的獅子那樣咆哮和狂怒。良善的地方官必須如此作惡者的恐怖和遏制，並作無辜者的保護；為了做到這一點，他們需要以熱心、決心和不屈的勇氣武裝自己。坐在審判席上的法官與戰場上的將軍一樣，都需要膽識和勇敢。
¹⁸ 我便說：我必死在家中，必增添我的日子多如塵沙。
¹⁹ 我的根在肥土旁，露水通宵滋潤我的枝條。
²⁰ 我的榮耀在我身上常新；我的弓在我手中日強。
²¹ 人聽見我而等候，默然站立，聆聽我的指教。
²² 我說話之後，他們不再多言；我的言語如雨滴在他們身上。
²³ 他們仰望我如仰望雨，又張口渴慕春雨。
²⁴ 我向他們微笑，他們不敢相信；我的面容他們不敢輕看。
²⁵ 我為他們選擇道路，坐在首位；我如軍隊中的王，又如安慰哀悼者的人。
使約伯的昌盛臻於圓滿的，是他對其持續的美好展望。雖然他一般性地知道自己會遭遇患難，因此並不盲目自信（伯3:26：我本不安逸，也不平靜），但他沒有特別害怕的理由，而是如同任何人一樣有理由指望自己安寧的延續。
I. 在此看見他在昌盛中的想法（伯29:18）：*我便說：我必死在家中。*他既為自己築了一個溫暖而安逸的窩，就盼望沒有甚麼會攪擾他在其中，也不會將他從中移除，直到死亡將他移除。他知道他從未從祭壇偷取可能點燃他的窩的炭火；他沒有看見有風暴興起要搖落他的窩；因此他斷定：明天必像今天一樣；如同大衛（詩30:6）：*我的山立得穩固，必不動搖。*請注意：1. 他在昌盛之中想到了死，而這想法對他並非不安。他知道雖然他的窩很高，卻不能使他脫離死亡的箭。2. 然而他以虛妄的盼望自欺：(1.) 他以為自己會長壽，*必增添日子多如塵沙。*他指的是海邊的沙；而我們更當以沙漏中的沙來計算我們的日子——沙漏中的沙不久就會漏盡。請看甚至好人也多麼容易把死看作遙遠的事，將那其實對他們將是好日子的凶日推得遠遠的。(2.) 他以為自己會在他所生活的昌盛狀態中死去。如果這樣的期望是出於對神的護理和應許的活潑信心，那是好的；但若出於對自己智慧和這些屬世事物之穩固的自負，那就是沒有根據的，且變成了罪。我們盼望約伯的信靠如同大衛的（詩27:1：我還怕誰呢？），而非如同那無知財主的（路12:19）：靈魂啊，你只管安安逸逸。
II. 看見這些想法的根基。
1. 他向內觀看，發現自己有好的根基。他的產業全是自己的，鄰舍中沒有人對他有任何要求。他沒有發現身體有任何病症在侵蝕；他的產業沒有任何負擔；他也不覺得其根部有任何蛀蟲。他在自己的事務上蒸蒸日上，而非每下愈況；他沒有失去名聲，反而有所增加；他不知道有任何對手威脅要掩蓋他的尊榮或削減他的權力。請看他如何描述這一點（伯29:19-20）。他如同一棵樹，其根不僅伸展開來——使它穩固、使它堅定，沒有被傾覆的危險——而且在肥土旁伸展——那肥土滋養它，使它結實纍纍、繁茂興盛，沒有枯萎的危險。而且，正如他以為自己蒙了地之肥沃的福，也同樣蒙了天之恩典的影響；因為露水通宵滋潤他的枝條。護理恩待他，使他一切的享受都是舒適的，使他一切的事業都是成功的。誰也不要以為只從這地土所汲取的就能維持自己的昌盛，而沒有從上頭來的福分。神的恩惠既繼續賜給約伯，因著那恩惠的效力，他的榮耀在他身上仍然常新。周圍的人總有新的話可以稱讚他，不必重複舊的故事：只有藉著持續的良善，人的榮耀才能如此保持新鮮、不致枯萎和陳舊。他的弓也在他手中日強，即他保護自己、打擊來犯者的能力仍然增加，因此他以為自己如同任何人一樣，少有理由懼怕示巴人和迦勒底人的侵襲。
2. 他向外觀看，發現自己有良好的、也是鞏固的人脈。正如他沒有理由懼怕仇敵的勢力，他也沒有理由懷疑朋友的忠誠。在他昌盛的最後一刻，他們仍然繼續尊敬他、倚靠他。他如此給人勸導，實際上就是給鄰舍們定律法——這樣的人有甚麼好怕的呢？當實際上沒有他甚麼事都不能做時，沒有甚麼能做來反對他，那是確定的。
(1.) 他是他國家的神諭。他如神諭一般被諮詢，他的指示如神諭一般被默然接受（伯29:21）。當別人的話不能被聽見時，人人都*聽他、在他的指教前默然站立，*知道既然不能對他的話說甚麼反對的，也就不能在上面加添甚麼。因此，他說話之後，他們不再多言（伯29:22）。人為何必在一個已被窮盡的主題上插嘴呢？
(2.) 他是他國家的寵兒。周圍所有的人都對他所說所做的一切十分滿意，如同大衛的百姓對他一樣（撒下3:36）。他得了所有鄰舍、所有僕人、佃戶、臣民的心和情誼；從沒有人如此被人欽佩、如此被人敬愛。[1.] 那些得到他說話的人被認為是有福的，他們自己也如此認為。天的甘露之於乾渴的土地，從不如他智慧的話語之於那些留意聽的人那樣令人悅納——尤其是那些話語特別為他們調整和指方向的時候。他的言語如雨滴在他們身上，他們如仰望雨一般等待它（伯29:22-23），驚奇於從他口中出來的恩言，抓住它們、珍惜它們、當作格言收藏起來。他那些不斷站在他面前聽他智慧的僕人，不會嫉妒所羅門的僕人。那些知道如何珍視智慧的話語、渴望它、等候它、如同地土吸收常常滋潤它的雨（來6:7）一般吸收它的人，是智慧的，或可能成為智慧的。而那些如約伯這樣在別人的尊敬中有如此影響力的人——他們的一言九鼎——既然有大好的機會行善，就必須格外小心不要行惡，因為從他們口中出的一句壞話影響極大。[2.] 那些得到他微笑的人更是被認為有福的，他們自己也如此認為（伯29:24）。我向他們微笑，旨在以此表示對他們的喜悅、或與他們的親切——這是如此大的恩惠，以致他們不敢相信——或是出於喜樂，或是因為看見這位莊重的人微笑是如此罕見的事。*許多人尋求掌權者的恩惠。*約伯是眾人競相爭取、且被高度珍視的掌權者。被大君王賜吻的人，會被那只得到金杯的人嫉妒。親密常常滋生輕視；但約伯若任何時候認為適宜——為了自己的一些消遣——與周圍的人隨意一些，卻絲毫不減他們對他的敬意：*他們不敢輕看他面上的光。*他如此明智地施恩，不使之貶值；他們也如此明智地領受，不使自己下次不配再得。
(3.) 他是他國家的主權者（伯29:25）。他為他們選擇道路，坐在船舵旁為他們掌舵，所有人都將自己交託他的引導、服從他的命令。也許在許多國家，君主制正是這樣起源的：像約伯這樣在智慧和正直上遠遠超越所有鄰舍的人，不能不坐在首位——而愚昧人自然要作心中智慧之人的僕人：如果智慧一時在血脈中流淌，尊榮和權力必隨之而來，漸漸成為世襲。兩件事使約伯有資格獲得主權：——[1.] 他有統帥或將軍的權柄。他如軍隊中的王一般居住，發出不容置疑的命令。並非每個有智慧之靈的人都有治理之靈，但約伯兩者兼備；而且在必要時，他能如軍隊中的王那樣擺出威儀，說：「去」，「來」，「做這事」（太8:9）。[2.] 然而他有安慰者的溫柔。他隨時準備救助困苦中的人，彷彿安慰哀悼者是他的職分。以利法自己也曾承認他在這方面非常出色（伯4:3）：*你曾軟弱的手，以力量幫助。*當他自己如今成為哀悼者時，就以喜樂的心回顧這一切。但我們發現，以我們自己從前所得的安慰去安慰別人，比以我們從前用來安慰別人的安慰來安慰自己更容易。
我不妨將約伯視為基督在其權能和昌盛中的預表和模型。我們的主耶穌正是如約伯那樣的王——窮人的王——他喜愛公義、恨惡罪惡，將要滅亡的世界的祝福臨到他身上；見詩72:2-17等。所以我們當聽他，讓他坐在我們心中的首位。
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.
在前一章關於智慧的那篇卓越講論之後，約伯坐下並稍作停頓，不是因為他說得喘不過氣來，而是因為他不願未經眾人許可就獨佔發言，而要給朋友們留出空間，讓他們若願意，可以對他所說的發表意見；但他們無話可說，因此在他稍稍收攝心神之後，便繼續講論自己的事，正如本章及接下來兩章所記，其中：I. 他描述自己從其中墜落的那昌盛的頂峰。II. 他墜入其中的逆境的深淵；他這樣做是為了引動朋友們的憐憫，並為自己的抱怨辯護，或至少加以開脫。但隨後 III. 為了防備朋友們對他的論斷，他作了一番非常詳盡而具體的、關乎自己純正的鄭重宣告。在本章中他回顧昌盛的日子，指出：1. 他在家中與家族裏所得著的安慰與滿足（Job 29:1-6）。2. 他在本國擁有何等大的尊榮與權勢，各色人等對他是何等恭敬（Job 29:7-10）。3. 他在自己的位分上，作為官長，行了何等多的善事（Job 29:11-17）。4. 他對家中安慰得以延續（Job 29:18-20）、以及在外聲望（Job 29:21-25）有何等正當的指望。他把這一切加以詳述，為要加重他現今災禍的份量；正如拿俄米所說：「我滿滿地出去」，卻被「空空地帶回來」。