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Job had often protested his integrity in general; here he does it in particular instances, not in a way of commendation (for he does not here proclaim his good deeds), but in his own just and necessary vindication, to clear himself from those crimes with which his friends had falsely charged him, which is a debt every man owes to his own reputation. Job's friends had been particular in their articles of impeachment against him, and therefore he is so in his protestation, which seems to refer especially to what Eliphaz had accused him of, Job 22:6-9, etc. They had produced no witnesses against him, neither could they prove the things whereof they now accused him, and therefore he may well be admitted to purge himself upon oath, which he does very solemnly, and with many awful imprecations of God's wrath if he were guilty of those crimes. This protestation confirms God's character of him, that there was none like him in the earth. Perhaps some of his accusers durst not have joined with him; for he not only acquits himself from those gross sins which lie open to the eye of the world, but from many secret sins which, if he had been guilty of them, nobody could have charged him, with, because he will prove himself no hypocrite. Nor does he only maintain the cleanness of his practices, but shows also that in them he went upon good principles, that the reason of his eschewing evil was because he feared God, and his piety was at the bottom of his justice and charity; and this crowns the proof of his sincerity. I. The sins from which he here acquits himself are, 1. Wantonness and uncleanness of heart, Job 31:1-4. 2. Fraud and injustice in commerce, Job 31:4-8. 3. Adultery, Job 31:9-12. 4. Haughtiness and severity towards his servants, Job 31:13-15. 5. Unmercifulness to the poor, the widows, and the fatherless, Job 31:16-23. 6. Confidence in his worldly wealth, Job 31:24,25. 7. Idolatry, Job 31:26-28. 8. Revenge, Job 31:29-31. 9. Neglect of poor strangers, Job 31:32. 10. Hypocrisy in concealing his own sins and cowardice in conniving at the sins of others, Job 31:33,34. 11. Oppression, and the violent invasion of other people's rights, Job 31:38-40. And towards the close, he appeals to God's judgment concerning his integrity, Job 31:35-37. Now, II. In all this we may see, 1. The sense of the patriarchal age concerning good and evil and what was so long ago condemned as sinful, that is, both hateful and hurtful. 2. A noble pattern of piety and virtue proposed to us for our imitation, which, if our consciences can witness for us that we conform to it, will be our rejoicing, as it was Job's in the day of evil.
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Job's Vindication of Himself (1520 BC)
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約伯為自己辯護（公元前1520年）
¹ 我與眼睛立約，怎能戀戀瞻望處女呢？
² 從至上之 神所得之分是什麼呢？從全能者所得的產業是什麼呢？
³ 豈不是禍患臨到不義的嗎？災禍臨到作孽的嗎？
⁴ 神豈不是察看我的道路，數點我的腳步嗎？
⁵ 我若與虛謊同行，腳若追隨詭詐；
*⁶ （我若被公道的天平稱量，使 神可以知道我的純正；）
⁷ 我的腳步若偏離正路，我的心若隨著眼目，若有玷污粘在我手上；
⁸ 就願我所種的有別人吃，我田所產的被連根拔出來。
肉體的情慾和對世界的貪愛，是眾人撞碎於其上的兩塊致命礁石；約伯在這兩方面聲明，他一直謹慎地保持警備。
I. 抵擋肉體的情慾。他不僅保守自己不犯姦淫、不玷污鄰舍的妻子（約伯記 31:9），而且不與任何婦人行淫。他沒有納妾、沒有情婦，而是不可違背地忠於婚床——雖然他的妻子既不是最有智慧的、最好的，也不是最仁慈的。從起初就是如此：人只當有一個妻子，只歸附她；約伯嚴守這制度，厭惡違背它的念頭；因為雖然他的偉大可能引誘他如此行，他的良善卻使他遠離。約伯如今身體在痛苦和疾病之中；在這樣的苦難中，若我們的良心能為我們作見證，證明我們曾謹慎保守身體的貞潔，在聖潔和尊貴中持守這器皿，免於不潔情慾的污染，這就格外令人得安慰。如今在此請觀察，
1. 他在此事上所遵守的決心是什麼（約伯記 31:1）：我與眼睛立約，就是說，「我防備罪的機會；怎能戀戀瞻望處女呢？」就是說，「藉著那方式，靠著神的恩典，我保守自己不犯這罪的最初步伐。」他遠離輕薄的調情或任何淫蕩的行為，以至於，（1.）他連輕薄的眼神都不肯容納。他與眼睛立約，與它們訂下這樣的約：他允許它們享受觀看日光和在可見的受造之物中閃耀之神的榮耀的快樂，只要它們決不定睛於任何可能在心中引起不潔想像——更何況是不潔慾望——的對象；而且附帶這樣的條件：它們若如此行，就必須以悔改的眼淚受罰。注意，那些要保守內心純潔的人必須防守眼睛——眼睛既是不潔的出口，也是不潔的入口。因此我們讀到嬌媚的眼目（賽 3:16）和滿眼淫色（彼後 2:14）。最初的罪是從眼開始的（創 3:6）。我們不可碰的東西就不可貪戀；不可貪戀的東西就不可觀看——不可觀看禁戒的財富（箴 23:5）、禁戒的酒（箴 23:31）、禁戒的女人（太 5:28）。（2.）他連輕薄的思想都不容許：怎能戀戀瞻望處女呢？——帶著任何不潔的幻想或對她的慾望？羞恥感和名譽感可以攔阻他去勾引一個美貌的處女，但唯有恩典和對神的敬畏才能攔阻他連想也不想這事。那些不在靈裡也在身體上貞潔的人，不是真貞潔的（林前 7:34）。請看基督對第七條誡命的解釋與古人對它的理解何等一致，而約伯對它的理解比法利賽人好多少——雖然他們坐在摩西的位上。
2. 他在此事上所依循的理由是什麼。不是因為怕人的責備——雖然那也當考慮（箴 6:33）——而是因為怕神的忿怒和咒詛。他非常清楚，（1.）不潔是抵觸一切美好的罪，使我們失去對美好之事的盼望（約伯記 31:2）：從至上之 神所得之分是什麼呢？這樣不潔的罪人能從純潔聖潔的神那裡指望什麼賜福，或什麼蒙恩的記號呢？從全能者從高處能得著什麼產業呢？靈魂除了在神裡面、在全能者裡面、從上頭從高處而來的之外，沒有別的分、別的產業、別的真正的幸福。那些在不潔中打滾的人使自己完全不能與神相交——無論是在今世的恩典中或是在來世的榮耀中——並與不潔之靈結盟，那些靈永遠與他分離；那麼他們與神能有什麼分、什麼產業呢？凡不潔的總不能進入新耶路撒冷那聖城。（2.）這是招致神報復的罪（約伯記 31:3）。若不適時悔改，這必確實成為罪人的毀滅。禍患豈不是臨到不義的嗎？災禍豈不是臨到作孽的嗎？——迅速而確定的毀滅？愚妄人戲弄這罪，拿它開玩笑；在他們看來不過是小過失、年輕人的把戲。但他們用虛空的話自欺；因為這些事——無論他們多麼輕看——神的忿怒，那永生神不能承受的忿怒，必臨到那悖逆之子（弗 5:6）。有些罪人，神有時不照護理的常規來對待；這些就是。所多瑪的毀滅就是奇異的災禍。有人讀作隔絕：*作孽的豈不是被隔絕嗎？*這就是這罪的罪惡性——它使人心與神隔絕（弗 4:18-19）；而這就是罪人的刑罰——他們必永遠被遠離他（啟 22:15）。（3.）這不能隱藏於那鑒察萬物的神。一個不潔的思想不能那樣隱密，一個不潔的眼神不能那樣短暫，以至於逃過他的鑒察——更何況任何如此秘密地進行的不潔行為，以至於在他眼前隱藏。約伯若在任何時候受試探犯這罪，他便以此恰當的思想約束自己，不犯罪，也不接近罪（約伯記 31:4）：*神豈不是察看我的道路嗎？*正如約瑟所做的（創 39:9）：我怎能作這大惡，得罪 神呢？約伯所注意的是兩件事：[1.] 神的無所不知。神的眼睛在人所行的一切道上（箴 5:20-21），這是一個偉大的真理；但約伯在此將此應用於自己和自己 的行為：*神豈不是察看我的道路嗎？*神啊！你已經鑒察我，認識我。神看見我們照什麼準則行事、與什麼人同行、向什麼目標前進，因此也看見我們行在什麼道路上。[2.] 他的留意。「他不但看見，而且留意；他數點我一切的腳步——我在本分路上一切失誤的腳步、我偏入罪中之路的一切岔路。」他不但一般地看見我們的道路，而且留意我們在這些道路上的每一個具體腳步——每一個行動、每一個動作。他記錄一切，因為他要我們交帳，要將一切作為都帶入審判。神比我們自己更精確地留意我們；因為誰曾數點過自己的腳步呢？但神數點它們。因此我們當謹慎行事。
II. 他警備貪愛世界的心，小心避免一切罪惡的、不當的獲取財富的手段。他如同懼怕禁戒的享樂一樣懼怕禁戒的利潤。讓我們來看看，
1. 他的聲明是什麼。總體而言，他在一切交易中都是誠實和公正的，據他所知，從未虧待過任何人。（1.）他從不與虛謊同行（約伯記 31:5），就是說，他從不敢為得一筆好交易而說謊。他的方式從來不是在交易中戲弄、含糊其辭或說許多話。有些人持續的行徑就是持續的欺騙。他們或者把自己所有的誇大，以博取信任；或者縮小，使人對他們沒有期望。但約伯是不同的人。他的財富不是靠虛妄得來的，雖然如今已經減少了（箴 13:11）。（2.）他從不追隨詭詐。欺騙的人必須迅速而精明，但約伯的精明和敏捷從不轉向那個方向。他從不急於以欺騙致富，而是總是謹慎行事，以免因考慮不周而行了不義之事。注意，我們在世界所有的，若是以正當方式得來的，可以使用得舒適、失去也舒適。（3.）他的腳步從不偏離正路——公正和公平交易的道路；他從不偏離（約伯記 31:7）。他不但小心不行在持續不斷的欺騙道路上，而且連從誠實的道路上邁出一步也不肯。在每一個具體的行動和事務中，我們都必須嚴格地把自己約束在公義的法則之內。（4.）他的心不隨著眼目，就是說，他不貪戀他所看見屬於別人的東西，也不願那是自己的。貪心被稱為眼目的情慾（約壹 2:16）。亞干看見了，然後取了當滅之物。隨著眼目而行的 心必定是漂泊的；因為那時它只看可見的事物，而它本當在天上——那是眼目所不能及的：它當隨從宗教和正確理智的指引；若隨從眼目，就會被誤導到神必帶人受審判的事上（傳 11:9）。（5.）*沒有玷污粘在他的手上，就是說，他不能被指控以不正當手段獲取任何東西，或保留屬於別人的東西——當那被顯明為如此之時。不義是一個污點——對產業的污點，對主人的污點；它破壞了兩者的美好，因此是當懼怕的。在世上交易繁多的人，手上也許會沾上污點，但他們必須藉著悔改和賠償將它洗淨，不可讓它粘在手上。*參見賽 33:15。
2. 他如何確認他的聲明。他對自己的誠實如此有信心，以至於，（1.）他樂意讓人查驗他的財物（約伯記 31:6）：我若被公道的天平稱量，就是說，「讓我所獲取的被查究，便會發現它的分量充足」——這證明它不是靠虛妄得來的，否則提客勒就會寫在上面——*被稱在天平裡，顯出虧欠。*誠實的人不懼怕試驗，反而渴望它——深信神知道他的純正並將認可它，而那試驗將成為他的稱讚和尊榮。（2.）他樂意喪失全部的貨物——若查出有任何違禁或走私的貨物，有任何不是他以正當方式得來的東西（約伯記 31:8）：就願我所種的有別人吃，（這已經被定為壓迫者的結局——約伯記 5:5），*我田所產的被連根拔出來。*這暗示他相信這罪確實當受這刑罰，通常也如此受罰；但雖然如今他的產業已經傾覆（在那樣的時候，他的良心若曾犯罪，必會將罪帶到他心中），他卻知道自己是無辜的，願意以他產業一切可憐的剩餘來冒這試驗的險。
⁹ 我若被迷惑，向婦人起淫念，在鄰舍門外埋伏；
¹⁰ 就願我的妻子給別人推磨，別人也與她同室。
¹¹ 因為這是大罪，是審判官當罰的罪孽。
¹² 這本是火，必毀滅直到滅亡，必拔除我一切的出產。
¹³ 我的僕婢與我爭辯的時候，我若藐視不聽他們的情節；
¹⁴ 神興起，我怎樣行呢？他察問，我怎樣回答呢？
¹⁵ 造我在腹中的，不也是造他嗎？將他與我摶在腹中的，豈不是一位嗎？
我們在這裡還有約伯正直的另外兩個事例：
I. 他極其厭惡姦淫之罪。正如他沒有因納妾而玷污自己的婚床（他連戀戀瞻望處女也不肯——約伯記 31:1），他也小心不損害鄰舍的婚床。讓我們在此看見，1. 他何等清白於這罪（約伯記 31:9）。（1.）他連貪戀鄰舍的妻子也不曾有；因為連他的心也不被婦人迷惑。別人之妻的美貌沒有在他裡面點燃任何不潔的慾望，他也從未被淫婦的誘惑所動，如箴言 7:6-21 等所描述的那樣。請看一切玷污生命的根源；它們來自被欺騙的心。每一樣罪都是欺騙人的，不潔之罪更是如此。（2.）他從未謀劃或想像任何不潔的計謀。他從不在鄰舍門外埋伏，想找機會在好人不在家時誘惑他的妻子（箴 7:19）。參見約伯記 24:15。2. 他何等懼怕這罪，對這罪的邪惡性有何等可怕的認識——知道這是大罪（約伯記 31:11），是人所能犯的最大、最卑鄙的罪之一，大大惹動神的怒氣，對靈魂的興盛具有毀滅性。關於它的危害性和它當受的刑罰，他承認若他犯了那大罪，（1.）他的家族可以被公正地蒙上最高程度的恥辱（約伯記 31:10）：*就願我的妻子給別人推磨。*讓她作奴隸（有人如此說）或作妓女（也有人如此說）。神常用一個人的罪來懲罰另一個人的罪——用妻子的姦淫來懲罰丈夫的姦淫，如大衛的事件（撒下 12:11）——這絲毫不為淫亂之妻的不忠開脫；但無論她多麼不義，神是公義的。參見何 4:13：*你們的配偶必行淫亂。*注意，那些對自己的親屬不公正、不忠實的人，若見自己的親屬對他們不公正、不忠實，就不要以為希奇。（2.）他自己可以被公正地作為公開的鑒戒：*因為這是審判官當罰的罪孽；是的，雖然那些犯了這罪的人自己就是審判官，如約伯一樣。注意，姦淫是民事官長當注意審理和懲罰的罪行：即使在先祖時代、在摩西律法將它定為死罪之前，也是如此裁定。這是一種惡行，公義之劍當對它成為威脅。（3.）這可以公正地成為他產業的毀滅；不但如此，他知道必將如此（約伯記 31:12）：這本是火。情慾是靈魂中的火：放縱它的人被說為是在燃燒。它消耗其中一切好的東西（信念、安慰），使良心荒廢。它點燃神怒氣的火，若不被基督的血所撲滅，將燒到最深的地獄。它必毀滅直到那永遠的滅亡。它消耗身體（箴 5:11）。它消耗財產；它拔除一切的出產。*燃燒的情慾帶來燃燒的審判。這也許暗指所多瑪的焚燒——那是為了給後來照樣不敬虔的人作榜樣。
II. 他對僕人極其體恤，以溫和的手管理他們。他有一個大家庭，而且管理得很好。這證明了他的真誠——他有恩典管理自己的脾氣和食慾；而在這兩件事上制服自己心靈的人，勝過勇士（箴 16:32）。在此請觀察，1. 約伯對僕人的屈尊是什麼（約伯記 31:13）：他不*藐視他僕人的案件，也不藐視他婢女的案件，當他們與他爭辯的時候。*若他們在什麼事上與他意見不同，他樂意聽他們的理由。若他們得罪了他，或被人控告，他會耐心聽他們為自己辯護或解釋的話。不但如此，若他們抱怨他加給他們的什麼苛刻待遇，他不喝斥他們、叫他們閉嘴，而是讓他們陳述案情，並在他們看來有理的範圍內糾正他們的冤屈。他體恤他們——不但當他們服事他、使他喜悅時，甚至當他們與他爭辯時。他在這件事上是主人們的大榜樣——給僕人公平合理的事；不但如此，對他們做他們期望僕人對他們做的同樣的事（西 4:1、弗 6:9），不可嚴嚴地管轄他們、高壓行事。約伯的許多僕人是在為他服務時被殺的（約伯記 1:15-17）；其餘的對他不友善、不盡本分，藐視他的案件，雖然他從不藐視他們的（約伯記 19:15-16）；但他有這個安慰：在興盛時他善待了他們。注意，當親屬從我們被挪去或對我們變為苦澀時，我們的良心為我們所作的見證——我們對他們盡了本分——將是我們極大的支持和安慰。2. 感動他如此善待僕人的考量是什麼。他在這件事上注目於神——既是他的審判者，也是他們的創造者。（1.）作為他的審判者。他考慮到，「我若對僕人專橫嚴厲，神興起，我怎樣行呢？」他考慮到他在天上有一位主人——他要向他交帳，那位要興起、要察問；而我們當考慮在他鑒察的日子，我們當怎樣行（賽 10:3），而且考慮到若神在那時對我們嚴厲苛刻，我們就完了，我們當對一切與我們交往的人非常溫和柔順。請考慮，若神要斤斤計較我們所行的錯事——抓住一切機會攻擊我們、堅持他一切正當的要求——若他要追究每一樣過犯、收取每一樣當罰之物——若他常常責備、永遠懷怒——我們會變成什麼樣子。讓我們不要對我們的下屬嚴苛。請考慮，若我們對弟兄殘忍無情，我們會變成什麼樣子。受傷之人的呼聲必被聽見；傷人者的罪必受罰。那些不施憐憫的，也必找不到憐憫；那時我們怎麼辦呢？（2.）作為他和僕人的創造者（約伯記 31:15）。當他受試探要嚴厲對待僕人、拒絕他們的權利、對他們的理由充耳不聞時，這個思想非常及時地進入他心中：*造我在腹中的，不也是造他嗎？*我和他一樣是受造之物，我的存有和他的一樣是衍生而依賴的。他與我有同樣的本性，是同一隻手的作為：*我們豈不都有一位父嗎？*注意，無論人在外在的狀況上、在心思的能力或身體的力量上、或在世上的地位上有什麼差別，造了這一位的也造了那一位——這是一個很好的理由，說明我們不可嘲笑人的天生弱點，不可踐踏在任何方面是我們下屬的人，而在一切事上當推己及人。這是一條公義的法則：*同等的當受同等的看待；*因此，既然人與人之間有如此大的平等——他們都是由同一個模子、藉同一個權能、為同一個目的而造的——儘管我們外在狀況不同，我們有義務在與人交往時把自己放在與他們同等的水平上，在各方面待他們如我們願他們待我們一樣。
英文原文
Job's Vindication of Himself (1520 BC)
¹ I made a covenant with mine eyes; why then should I think upon a maid?
² For what portion of God is there from above? and what inheritance of the Almighty from on high?
³ Is not destruction to the wicked? and a strange punishment to the workers of iniquity?
⁴ Doth not he see my ways, and count all my steps?
⁵ If I have walked with vanity, or if my foot hath hasted to deceit;
⁶ Let me be weighed in an even balance, that God may know mine integrity.
⁷ If my step hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands;
⁸ Then let me sow, and let another eat; yea, let my offspring be rooted out.
The lusts of the flesh, and the love of the world, are the two fatal rocks on which multitudes split; against these Job protests he was always careful to stand upon his guard.
I. Against the lusts of the flesh. He not only kept himself clear from adultery, from defiling his neighbour's wives (Job 31:9), but from all lewdness with any women whatsoever. He kept no concubine, no mistress, but was inviolably faithful to the marriage bed, though his wife was none of the wisest, best, or kindest. From the beginning it was so, that a man should have but one wife and cleave to her only; and Job kept closely to that institution and abhorred the thought of transgressing it; for, though his greatness might tempt him to it, his goodness kept him from it. Job was now in pain and sickness of body, and under that affliction it is in a particular manner comfortable if our consciences can witness for us that we have been careful to preserve our bodies in chastity and to possess those vessels in sanctification and honour, pure from the lusts of uncleanness. Now observe here,
1. What the resolutions were which, in this matter, he kept to (Job 31:1): I made a covenant with my eyes, that is, "I watched against the occasions of the sin; why then should I think upon a maid?" that is, "by that means, through the grace of God, I kept myself from the very first step towards it." So far was he from wanton dalliances, or any act of lasciviousness, that, (1.) He would not so much as admit a wanton look. He made a covenant with his eyes, made this bargain with them, that he would allow them the pleasure of beholding the light of the sun and the glory of God shining in the visible creation, provided they would never fasten upon any object that might occasion any impure imaginations, much less any impure desires, in his mind; and under this penalty, that, if they did, they must smart for it in penitential tears. Note, Those that would keep their hearts pure must guard their eyes, which are both the outlets and inlets of uncleanness. Hence we read of wanton eyes (Isa 3:16) and eyes full of adultery, 2Pe 2:14. The first sin began in the eye, Ge 3:6. What we must not meddle with we must not lust after; and what we must not lust after we must not look at; not the forbidden wealth (Pr 23:5), not the forbidden wine (Pr 23:31), not the forbidden woman, Mt 5:28. (2.) He would not so much as allow a wanton thought: "Why then should I think upon a maid with any unchaste fancy or desire towards her?" Shame and sense of honour might restrain him from soliciting the chastity of a beautiful virgin, but only grace and the fear of God would restrain him from so much as thinking of it. Those are not chaste that are not so in spirit as well as body, 1Co 7:34. See how Christ's exposition of the seventh commandment agrees with the ancient sense of it, and how much better Job understood it than the Pharisees, though they sat in Moses's chair.
2. What the reasons were which, in this matter, he was governed by. It was not for fear of reproach among men, though that is to be considered (Pr 6:33), but for fear of the wrath and curse of God. He knew very well, (1.) That uncleanness is a sin that forfeits all good, and shuts us out from the hope of it (Job 31:2): What portion of God is there from above? What blessing can such impure sinners expect from the pure and holy God, or what token of his favour? What inheritance of the Almighty can they look for from on high? There is no portion, no inheritance, no true happiness, for a soul, but what is in God, in the Almighty, and what comes from above, from on high. Those that wallow in uncleanness render themselves utterly unfit for communion with God, either in grace here or in glory hereafter, and become allied to unclean spirits, which are for ever separated from him; and then what portion, what inheritance, can they have with God? No unclean thing shall enter into the New Jerusalem, that holy city. (2.) It is a sin that incurs divine vengeance, Job 31:3. It will certainly be the sinner's ruin if it be not repented of in time. Is not destruction, a swift and sure destruction, to those wicked people, and a strange punishment to the workers of this iniquity? Fools make a mock at this sin, make a jest of it; it is with them a peccadillo, a trick of youth. But they deceive themselves with vain words, for because of these things, how light soever they make of them, the wrath of God, the unsupportable wrath of the eternal God, comes upon the children of disobedience, Eph 5:6. There are some sinners whom God sometimes out of the common road of Providence to meet with; such are these. The destruction of Sodom is a strange punishment. Is there not alienation (so some read it) to the workers of iniquity? This is the sinfulness of the sin that it alienates the mind from God (Eph 4:18,19), and this is the punishment of the sinners that they shall be eternally set at a distance from him, Re 22:15. (3.) It cannot be hidden from the all-seeing God. A wanton thought cannot be so close, nor a wanton look so quick, as to escape his cognizance, much less any act of uncleanness so secretly done as to be out of his sight. If Job was at any time tempted to this sin, he restrained himself from it, and all approaches to it, with this pertinent thought (Job 31:4), Doth not he see my ways; as Joseph did (Ge 39:9), How can I do it, and sin against God? Two things Job had an eye to:—[1.] God's omniscience. It is a great truth that God's eyes are upon all the ways of men (Pr 5:20,21); but Job here mentions it with application to himself and his own actions: Doth not he see my ways? O God! thou hast searched me and known me. God sees what rule we walk by, what company we walk with, what end we walk towards, and therefore what ways we walk in. [2.] His observance. "He not only sees, but takes notice; he counts all my steps, all my false steps in the way of duty, all my by-steps into the way of sin." He not only sees our ways in general, but takes cognizance of our particular steps in these ways, every action, every motion. He keeps account of all, because he will call us to account, will bring every work into judgment. God takes a more exact notice of us than we do of ourselves; for who ever counted his own steps? yet God counts them. Let us therefore walk circumspectly.
II. He stood upon his guard against the love of the world, and carefully avoided all sinful indirect means of getting wealth. He dreaded all forbidden profit as much as all forbidden pleasure. Let us see,
1. What his protestation is. In general, he had been honest and just in all his dealings, and never, to his knowledge, did any body any wrong. (1.) He never walked with vanity (Job 31:5), that is, he never durst tell a lie to get a good bargain. It was never his way to banter, or equivocate, or make many words in his dealings. Some men's constant walk is a constant cheat. They either make what they have more than it is, that they may be trusted, or less than it is, that nothing may be expected from them. But Job was a different man. His wealth was not acquired by vanity, though now diminished, Pr 13:11. (2.) He never hasted to deceit. Those that deceive must be quick and sharp, but Job's quickness and sharpness were never turned that way. He never made haste to be rich by deceit, but always acted cautiously, lest, through inconsideration, he should do an unjust thing. Note, What we have in the world may be either used with comfort or lost with comfort if it was honestly obtained. (3.) His steps never turned out of the way, the way of justice and fair dealing; from that he never deviated, Job 31:7. He not only took care not to walk in a constant course and way of deceit, but he did not so much as take one step out of the way of honesty. In every particular action and affair we must closely tie ourselves up to the rules of righteousness. (4.) His heart did not walk after his eyes, that is, he did not covet what he saw that was another's, nor wish it his own. Covetousness is called the lust of the eye, 1Jo 2:16. Achan saw, and then took, the accursed thing. That heart must needs wander that walks after the eyes; for then it looks no further than the things that are seen, whereas it ought to be in heaven whither the eyes cannot reach: it should follow the dictates of religion and right reason: if it follow the eye, it will be misled to that for which God will bring men into judgment, Ec 11:9. (5.) That no blot had cleaved to his hands, that is, he was not chargeable with getting any thing dishonestly, or keeping that which was another's, whenever it appeared to be so. Injustice is a blot, a blot to the estate, a blot to the owner; it spoils the beauty of both, and therefore is to be dreaded. Those that deal much in the world may perhaps have a blot come upon their hands, but they must wash it off again by repentance and restitution, and not let it cleave to their hands. See Isa 33:15.
2. How he ratifies his protestation. So confident is he of his own honesty that, (1.) He is willing to have his goods searched (Job 31:6): Let me be weighed in an even balance, that is, "Let what I have got be enquired into and it will be found to weigh well"—a sign that it was not obtained by vanity, for then Tekel would have been written on it—weighed in the balance and found too light. An honest man is so far from dreading a trial that he desires it rather, being well assured that God knows his integrity and will approve it, and that the trial of it will be to his praise and honour. (2.) He is willing to forfeit the whole cargo if there be found any prohibited or contraband goods, any thing but what he came honestly by (Job 31:8): "Let me sow, and let another eat," which was already agreed to be the doom of oppressors (Job 5:5), "and let my offspring, all the trees that I have planted, be rooted out." This intimates that he believed the sin did deserve this punishment, that usually it is thus punished, but that though now his estate was ruined (and at such a time, if ever, his conscience would have brought his sin to his mind), yet he knew himself innocent and would venture all the poor remains of his estate upon the issue of the trial.
⁹ If mine heart have been deceived by a woman, or if I have laid wait at my neighbour's door;
¹⁰ Then let my wife grind unto another, and let others bow down upon her.
¹¹ For this is a heinous crime; yea, it is an iniquity to be punished by the judges.
¹² For it is a fire that consumeth to destruction, and would root out all mine increase.
¹³ If I did despise the cause of my manservant or of my maidservant, when they contended with me;
¹⁴ What then shall I do when God riseth up? and when he visiteth, what shall I answer him?
¹⁵ Did not he that made me in the womb make him? and did not one fashion us in the womb?
Two more instances we have here of Job's integrity:—
I. That he had a very great abhorrence of the sin of adultery. As he did not wrong his own marriage bed by keeping a concubine (he did not so much as think upon a maid, Job 31:1), so he was careful not to offer any injury to his neighbour's marriage bed. Let us see here, 1. How clear he was from this sin, Job 31:9. (1.) He did not so much as covet his neighbour's wife; for even his heart was not deceived by a woman. The beauty of another man's wife did not kindle in him any unchaste desires, nor was he ever moved by the allurements of an adulterous woman, such as is described, Pr 7:6-21, etc. See the original of all the defilements of the life; they come from a deceived heart. Every sin is deceitful, and none more so than the sin of uncleanness. (2.) He never compassed or imagined any unchaste design. He never laid wait at his neighbour's door, to get an opportunity to debauch his wife in his absence, when the good man was not at home, Pr 7:19. See Job 24:15. 2. What a dread he had of this sin, and what frightful apprehensions he had concerning the malignity of it—that it was a heinous crime (Job 31:11), one of the greatest vilest sins a man can be guilty of, highly provoking to God, and destructive to the prosperity of the soul. With respect to the mischievousness of it, and the punishment it deserved, he owns that, if he were guilty of that heinous crime, (1.) His family might justly be made infamous in the highest degree (Job 31:10): Let my wife grind to another. Let her be a slave (so some), a harlot, so others. God often punishes the sins of one with the sin of another, the adultery of the husband with the adultery of the wife, as in David's case (2Sa 12:11), which does not in the least excuse the treachery of the adulterous wife; but, how unrighteous soever she is, God is righteous. See Ho 4:13, Your spouses shall commit adultery. Note, Those who are not just and faithful to their relations must not think it strange if their relations be unjust and unfaithful to them. (2.) He himself might justly be made a public example: For it is an iniquity to be punished by the judges; yea, though those who are guilty of it are themselves judges, as Job was. Note, Adultery is a crime which the civil magistrate ought to take cognizance of and punish: so it was adjudged even in the patriarchal age, before the law of Moses made it capital. It is an evil work, to which the sword of justice ought to be a terror. (3.) It might justly become the ruin of his estate; nay, he knew it would be so (Job 31:12): It is a fire. Lust is a fire in the soul: those that indulge it are said to burn. It consumes all that is good there (the convictions, the comforts), and lays the conscience waste. It kindles the fire of God's wrath, which, if not extinguished by the blood of Christ, will burn to the lowest hell. It will consume even to that eternal destruction. It consumes the body, Pr 5:11. It consumes the substance; it roots out all the increase. Burning lusts bring burning judgments. Perhaps it alludes to the burning of Sodom, which was intended for an example to those who should afterwards, in like manner, live ungodly.
II. That he had a very great tenderness for his servants and ruled them with a gentle hand. He had a great household and he managed it well. By this he evidenced his sincerity that he had grace to govern his passion as well as his appetite; and he that in these two things has the rule of his own spirit is better than the mighty, Pr 16:32. Here observe, 1. What were Job's condescensions to his servants (Job 31:13): He did not despise the cause of his man-servant, no, nor of his maid-servant, when they contended with him. If they contradicted him in any thing, he was willing to hear their reasons. If they had offended him, or were accused to him, he would patiently hear what they had to say for themselves, in their own vindication or excuse. Nay, if they complained of any hardship he put upon them, he did not browbeat them, and bid them hold their tongues, but gave them leave to tell their story, and redressed their grievances as far as it appeared they had right on their side. He was tender of them, not only when they served and pleased him, but even when they contended with him. Herein he was a great example to masters, to give to their servants that which is just and equal; nay, to do the same things to them that they expect from them (Col 4:1, Eph 6:9), and not to rule them with rigour, and carry it with a high hand. Many of Job's servants were slain in his service (Job 1:15-17); the rest were unkind and undutiful to him, and despised his cause, though he never despised theirs (Job 19:15,16); but he had this comfort that in his prosperity he had behaved well towards them. Note, When relations are either removed from us or embittered to us the testimony of our consciences that we have done our duty to them will be a great support and comfort to us. 2. What were the considerations that moved him to treat his servants thus kindly. He had, herein, an eye to God, both as his Judge and their Maker. (1.) As his Judge. He considered, "If I should be imperious and severe with my servants, what then shall I do when God riseth up?" He considered that he had a Master in heaven, to whom he was accountable, who will rise up and will visit; and we are concerned to consider what we shall do in the day of his visitation (Isa 10:3), and, considering that we should be undone if God should then be strict and severe with us, we ought to be very mild and gentle towards all with whom we have to do. Consider what would become of us if God should be extreme to mark what we do amiss, should take all advantages against us and insist upon all his just demands from us—if he should visit every offence, and take every forfeiture—if he should always chide, and keep his anger for ever. And let not us be rigorous with our inferiors. Consider what will become of us if we be cruel and unmerciful to our brethren. The cries of the injured will be heard; the sins of the injurious will be punished. Those that showed no mercy shall find none; and what shall we do then? (2.) As his and his servants' Creator, Job 31:15. When he was tempted to be harsh with his servants, to deny them their right and turn a deaf ear to their reasonings, this thought came very seasonably into his mind, "Did not he that made me in the womb make him? I am a creature as well as he, and my being is derived and depending as well as his. He partakes of the same nature that I do and is the work of the same hand: Have we not all one Father?" Note, Whatever difference there is among men in their outward condition, in their capacity of mind, or strength of body, or place in the world, he that made the one made the other also, which is a good reason why we should not mock at men's natural infirmities, nor trample upon those that are in any way our inferiors, but, in every thing, do as we would be done by. It is a rule of justice, Parium par sit ratio—Let equals be equally estimated and treated; and therefore since there is so great a parity among men, they being all made of the same mould, by the same power, for the same end, notwithstanding the disparity of our outward condition, we are bound so far to set ourselves upon the level with those we deal with as to do to them, in all respects, as we would they should do to us.
16-23
Job's Compassion to the Poor (1520 BC)
繁體中文
約伯對窮人的憐憫（主前1520年）
¹⁶ 我若不叫貧寒人得他所願的，或使寡婦的眼目失敗；
¹⁷ 或獨自吃我自己的食物，孤兒沒有與我同吃；
¹⁸ （我從幼年時孤兒與我同長，如與父親一般；我也從我母腹中引導寡婦；）
¹⁹ 我若見人因無衣而死，或見窮人無遮蓋；
²⁰ 他的腰若沒有為我祝福，他若不因我羊的毛得暖；
²¹ 我若在城門口見有幫助我的，就舉手攻擊孤兒；
²² 情願我的膀臂從肩胛骨脫落，我的膀臂從骨中折斷。
²³ 因為來自神的毀滅使我恐懼，因他的威嚴我不能承當。
以利法曾特別指控約伯對窮人不仁（Job 22:6-9 等）：你 扣留餓者的糧、剝去赤身者的衣服，又 打發寡婦空手回去。我們會以為他不可能如此肯定和明確地指控，除非其中有些真實、有些根據；然而從約伯的鄭重聲明可以看出，這完全是虛假和毫無根據的；他從未犯過這樣的事。請看：
I. 約伯的良心對他一貫對待窮人的行為所作的見證。他在這一點上說得最多，因為在這事上他被特別指控。他鄭重聲明：
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他從未在有需要之時虧欠對他們行善，總是盡其所能。他對窮人總是滿有憐憫、關懷備至，尤其是那些無依無靠的寡婦和孤兒。（1）他總是樂意答應他們的請求、滿足他們的期望（Job 31:16）。若有窮人向他求恩，他樂意應允；他若只從寡婦哀求的眼神看出她指望他施捨，雖然她沒有足夠的信心開口求，他卻有足夠的憐憫賜給她——從未使寡婦的眼目失敗。（2）他尊重窮人、以禮待之；因為他請孤兒與他同席吃飯：他們要與他同得飲食，與他親近，他向他們的陪伴表示喜悅，好像他們是他自己的一般（Job 31:17）。正如貧窮的最大痛苦之一是暴露於輕視之中，照樣窮人被尊重也是不小的支持。（3）他對他們十分溫柔，有如父親一般的關懷（Job 31:18）。他作孤兒的父親，照顧孤兒，在自己眼下撫養他們，不但給他們養育，也給他們教育。他作寡婦的嚮導——她失去了年輕時的嚮導；他指教她的事務，過問並承擔管理。那些不需要我們賙濟的人可能仍需要我們的忠告，這對他們可能是實在的恩慈。約伯說這事他 從幼年、從母腹中 就如此行。他有溫柔和憐憫編織在他的天性中；他從能記事的時候起就開始行善；他總是有些窮寡婦或孤兒在他的看顧之下。他的父母從小教他憐憫和救濟窮人，使孤兒與他一同長大。（4）他為他們預備合宜的食物；他們吃他同樣的食物（Job 31:17），不是在他之後吃他桌上掉下來的碎渣，而是與他同吃桌上最好的菜。富足的人不可獨自吃自己的食物，好像除了自己就不必照顧別人，也不可獨自放縱胃口享受美味，而當請別人分享——正如大衛請米非波設同席。（5）他特別照顧那些沒有衣服遮蓋的人（Job 31:19）——這比餵養他們花費更大。窮人可能因缺少衣服而死，如同因缺少食物而死——因缺少睡覺時穿的或日間出門時穿的衣服。約伯若知道有人如此困苦，他就樂意救濟他們；他不把華麗的制服給僕人、卻以破布打發窮人——那些破布快要丟到糞堆上——而是用 自己羊的毛 為他們特製溫暖結實的衣服（Job 31:20），以致他們每逢束上那些衣裳之時，他們的 腰 就為他祝福——他們稱讚他的慈善、為他稱頌神、又求神賜福給他。約伯的羊被天火燒盡，但這是他的安慰：他有羊之時，是以正當方法得來、又以慈善使用——以羊肉餵養窮人、以羊毛為他們蔽體。
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他從未參與虧負窮人之事。也許有人會說，他偶爾對某一個受寵的窮孤兒好，但對別人卻壓迫。不，他對所有人都溫柔，對任何人都無害。他從未 向孤兒舉手（Job 31:21）——從未威脅或恐嚇他們，或企圖毆打他們；從未利用權力壓碎擋路的人或從中榨取，雖然他 在城門口見有幫助他的——即他在百姓和官長中都有足夠的勢力，既能如此行，也能在如此行之後得到撐腰。那些有能力行不義之事且能完成它、又有利可圖，卻行事公正、喜愛憐憫、在兩者上都堅定的人，日後回想自己的行為時可以大得安慰，正如約伯在此所做的。
II. 他用以確認這聲明的咒詛（Job 31:22）：我若壓迫過窮人，情願我的膀臂從肩胛骨脫落，我的膀臂從骨中折斷——即「情願肉從骨頭上腐爛，骨頭彼此脫節和折斷。」他若在這事上不是完全清白，就不敢如此挑戰屬天的報應。他暗示，神向孤兒舉起的膀臂施行折斷是公義的——正如他使耶羅波安向先知伸出的手枯乾。
III. 約伯藉以克制自己不行一切不仁和不慈之事的原則。他不敢虐待窮人；因為他雖在城門口有勢力能壓倒他們，卻不能在那位作受壓貧窮者之保護者的神面前站得住，他必不讓壓迫者不受罰（Job 31:23）：來自神的毀滅使我恐懼——每逢我被試探犯這罪之時——因他的威嚴我不能承當 想到他成為我的仇敵。他敬畏：1. 神的威嚴——作為在他之上的神。他想到神的崇高，想到他與神之間的無限距離，這使他充滿對神的敬畏，使他在一切為人上十分謹慎。那些壓迫窮人、顛倒判斷和公義的人，忘記了 居高位的鑒察，而且 有比他們更高的——能對付他們的（傳 5:8）；但約伯思想了這事。2. 神的憤怒——作為若他虧負窮人就必與他為敵的神。來自神的毀滅——因為他若犯這罪，就必是確定的和徹底的敗亡——是他持續的恐懼，用以約束他不如此行。注意，好人，即使是最好的，也需要以毀滅出於神的恐懼來約束自己不犯罪，而且再多也不夠。這尤其應當約束我們不行一切不公正和壓迫的事——神自己就是這些事的報復者。即使當 來自神的拯救 是我們的安慰之時，來自神的毀滅 也當是我們的恐懼。亞當在無辜中也被一個威脅所約束。
英文原文
Job's Compassion to the Poor (1520 BC)
¹⁶ If I have withheld the poor from their desire, or have caused the eyes of the widow to fail;
¹⁷ Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof;
¹⁸ (For from my youth he was brought up with me, as with a father, and I have guided her from my mother's womb;)
¹⁹ If I have seen any perish for want of clothing, or any poor without covering;
²⁰ If his loins have not blessed me, and if he were not warmed with the fleece of my sheep;
²¹ If I have lifted up my hand against the fatherless, when I saw my help in the gate:
²² Then let mine arm fall from my shoulder blade, and mine arm be broken from the bone.
²³ For destruction from God was a terror to me, and by reason of his highness I could not endure.
Eliphaz had particularly charged Job with unmercifulness to the poor (Job 22:6-9, etc.): Thou hast withholden bread from the hungry, stripped the naked of their clothing, and sent widows away empty. One would think he could not have been so very positive and express in his charge unless there had been some truth in it, some ground, for it; and yet it appears, by Job's protestation, that it was utterly false and groundless; he was never guilty of any such thing. See here,
I. The testimony which Job's conscience gave in concerning his constant behaviour towards the poor. He enlarges most upon this head because in this matter he was most particularly accused. He solemnly protests,
1. That he had never been wanting to do good to them, as there was occasion, to the utmost of his ability. He was always compassionate to the poor, and careful of them, especially the widows and fatherless, that were destitute of help. (1.) He was always ready to grant their desires and answer their expectations, Job 31:16. If a poor person begged a kindness of his, he was ready to gratify him; if he could but perceive by the widow's mournful craving look that she expected an alms from him, though she had not confidence enough to ask it, he had compassion enough to give it, and never caused the eyes of the widow to fail. (2.) He put a respect upon the poor, and did them honour; for he took the fatherless children to eat with him at his own table: they should fare as he fared, and be familiar with him, and he would show himself pleased with their company as if they had been his own, Job 31:17. As it is one of the greatest grievances of poverty that it exposes to contempt, so it is none of the least supports to the poor to be respected. (3.) He was very tender of them, and had a fatherly concern for them, Job 31:18. He was a father to the fatherless, took care of orphans, brought them up with him under his own eye, and gave them, not only maintenance, but education. He was a guide to the widow, who had lost the guide of her youth; he advised her in her affairs, took cognizance of them, and undertook the management of them. Those that need not our alms may yet have occasion for our counsel, and it may be a real kindness to them. This Job says he did from his youth, from his mother's womb. He had something of tenderness and compassion woven in his nature; he began betimes to do good, ever since he could remember; he had always some poor widow or fatherless child under his care. His parents taught him betimes to pity and relieve the poor, and brought up orphans with him. (4.) He provided food convenient for them; they ate of the same morsels that he did (Job 31:17), did not eat after him, of the crumbs that fell from his table, but with him, of the best dish upon his table. Those that have abundance must not eat their morsels alone, as if they had none but themselves to take care of, nor indulge their appetite with a dainty bit by themselves, but take others to share with them, as David took Mephibosheth. (5.) He took particular care to clothe those that were without covering, which would be more expensive to him than feeding them, Job 31:19. Poor people may perish for want of clothing as well as for want of food—for want of clothing to lie in by night or to go abroad in by day. If Job knew of any that were in this distress, he was forward to relieve them, and instead of giving rich and gaudy liveries to his servants, while the poor were turned off with rags that were ready to be thrown to the dunghill, he had good warm strong clothes made on purpose for them of the fleece of his sheep (Job 31:20), so that their loins, whenever they girt those garments about them, blessed him; they commended his charity, blessed God for him, and prayed God to bless him. Job's sheep were burned with fire from heaven, but this was his comfort that, when he had them, he came honestly by them, and used them charitably, fed the poor with their flesh and clothed them with their wool.
2. That he had never been accessory to the wronging of any that were poor. It might be said, perhaps, that he was kind here and there to a poor orphan that was a favourite, but to others he was oppressive. No, he was tender to all and injurious to none. He never so much as lifted up his hand against the fatherless (Job 31:21), never threatened or frightened them, or offered to strike them; never used his power to crush those that stood in his way or squeeze what he could out of them, though he saw his help in the gate, that is, though he had interest enough, both in the people and in the judges, both to enable him to do it and to bear him out when he had done it. Those that have it in their power to do a wrong thing and go through with it, and a prospect of getting by it, and yet do justly, and love mercy, and are firm to both, may afterwards reflect upon their conduct with much comfort, as Job does here.
II. The imprecation with which he confirms this protestation (Job 31:22): "If I have been oppressive to the poor, let my arm fall from my shoulder-blade and my arm be broken from the bone," that is, "let the flesh rot off from the bone and one bone be disjointed and broken off from another." Had he not been perfectly clear in this matter, he durst not thus have challenged the divine vengeance. And he intimates that it is a righteous thing with God to break the arm that is lifted up against the fatherless, as he withered Jeroboam's arm that was stretched out against a prophet.
III. The principles by which Job was restrained from all uncharitableness and unmercifulness. He durst not abuse the poor; for though, with his help in the gate, he could overpower them, yet he could not make his part good against that God who is the patron of oppressed poverty and will not let oppressors go unpunished (Job 31:23): "Destruction from God was a terror to me, whenever I was tempted to this sin, and by reason of his highness I could not endure the thought of making him my enemy." He stood in awe, 1. Of the majesty of God, as a God above him. He thought of his highness, the infinite distance between him and God, which possessed him with such a reverence of him as made him very circumspect in his whole conversation. Those who oppress the poor, and pervert judgment and justice, forget that he who is higher than the highest regards, and there is a higher than they, who is able to deal with them (Ec 5:8); but Job considered this. 2. Of the wrath of God, as a God that would certainly be against him if he should wrong the poor. Destruction from God, because it would be a certain and an utter ruin to him if he were guilty of this sin, was a constant terror to him, to restrain him from it. Note, Good men, even the best, have need to restrain themselves from sin with the fear of destruction from God, and all little enough. This should especially restrain us from all acts of injustice and oppression that God himself is the avenger thereof. Even when salvation from God is a comfort to us, yet destruction from God should be a terror to us. Adam, in innocency, was awed with a threatening.
24-32
Job's Abhorrence of Idolatry (1520 BC)
繁體中文
約伯厭惡偶像崇拜 (1520 BC)
*²⁴ 我若以黃金為我的指望，對精金說：你是我的倚靠；
*²⁵ 我若因我的財物豐厚、因我手多得財物而歡喜；
*²⁶ 我若見太陽發光、明月在空中運行，
*²⁷ 我的心就暗中受引誘，我的口就親手；
*²⁸ 這也是該受審判官刑罰的罪孽；因為我背棄了在上的神。
*²⁹ 我若因恨我的人遭災而歡喜，或見他遭禍便舉起自己；
*³⁰ 我也沒有容我的口犯罪，咒詛他的性命。
*³¹ 我帳棚中的人若沒有說：誰不以他的肉為足呢！我們不能飽足。
*³² 客旅沒有在街上住宿；但我把門向行路的人敞開。
這幾節經文中我們還有約伯宣言的四條——這些如其餘的一樣，不僅向我們保證他是怎樣的人、作了怎樣的事，也教導我們應當怎樣的人、作怎樣的事：
I. 他聲明他從未把心放在這世上的財富上，也從未以其中的事物為他的分和幸福。他有黃金；他有精金。他的財物豐厚，他多得財物。我們的財富之於我們有益還是有害，取決於我們對它的態度。我們若以它為安息和主宰，它便是我們的毀滅；我們若以它為僕人、作為行義的工具，它便是我們的福分。約伯在此告訴我們他對自己屬世財富的態度如何。1. 他對它沒有很大的信靠：他沒有以黃金為他的指望（伯31:24）。那些如此行的人極為不智，也與自己為敵——他們依賴它，以為它足以使他們幸福，以為有了豐富的世物便安全、體面、確定有安慰。有人以它為他們對另一個世界的盼望和信靠，好像它一定是神恩寵的記號；而那些有足夠見識不如此想的人，卻向自己保證它在今生將成為他們的分——然而那些事物本身是不確定的，我們在其中所得的滿足更是如此。有錢財而不信靠錢財是困難的；而正是這一點使有錢財的人進神的國如此困難（太19:23，可10:23）。2. 他沒有在其中得到很大的滿足（伯31:25）：我若因我的財物豐厚而歡喜，又誇口說我手多得財物。他不因財富而驕傲，好像它為他的真實卓越增添了甚麼；也不以為是他的力量、他手的能力為他贏得了它（申8:17）。與那些作他靈魂之樂的屬靈之事相比，他並不以之為樂。他的喜樂不停留在恩賜上，而是穿過它達到賜恩者。當他處於豐盛之中時，他從不曾說：靈魂啊，你在這些事上安逸吧，吃吧、喝吧、快樂吧，也不以他的財富自誇。他沒有過度地以財富為樂，這幫助他如此忍耐地承受了失去它。好像不哭泣地哭泣的途徑，就是好像不喜樂地喜樂。享受中的喜樂越少，失望中的痛苦也越少。
II. 他聲明他從未把唯獨屬於神的敬拜和榮耀歸給受造之物；他從未犯過偶像崇拜的罪（伯31:26-28）。我們沒有看到約伯的朋友們曾以此指控他。但在那時顯然有人愚昧到敬拜日月的地步，否則約伯不會提到這事。偶像崇拜是惡人所走的古道之一，而最古老的偶像崇拜就是敬拜日月——其試探極為強烈，如申4:19所顯示的，摩西在那裏論到百姓被驅使去敬拜它們的危險。但在當時這還是暗中進行的，不敢公開露面——不像後來那些極可憎的偶像崇拜那樣。請注意觀察：
1. 約伯如何遠離這罪。他不僅從未向巴力屈膝（有人認為巴力是代表太陽的），從未俯伏敬拜太陽，而且他的眼睛、他的心、他的嘴唇都保持潔淨，不沾染這罪。(1.) 他從未以別的羨慕觀看太陽或月亮在其華美和光輝之中——除了那引導他把其光輝和功用的一切榮耀歸給創造主的羨慕之外。如同防範肉體的淫亂一樣，他也同樣防範屬靈的淫亂：他與自己的眼睛立了約；而這約就是，每當他觀看天上的光體時，他總要以信心透過它們、越過它們，看到眾光之父。(2.) 他極其謹慎地保守他的心，使它不致被暗中引誘去想它們的光輝中有神性的榮耀、或它們的影響中有神性的能力，因此當把神的敬拜歸給它們。偶像崇拜的源頭就在這裏；它始於心。每個人都被試探去犯這罪——如同被試探去犯別的罪一樣——當他被自己的私慾牽引誘惑之時。(3.) 他連對這些假神的最低限度的敬意也沒有表示，連最輕微的敬拜之舉也沒有行：他的口沒有親手——這在當時可能是一種甚至被一些不願被認為是拜偶像之人所普遍使用的儀式。在我們中間，鞠躬時親手是一種古老的禮節性表示——這種形式據說古時被用來向日月表示神的敬意。他們無法像獻祭之人親吻牛犢那樣去親吻日月（何13:2，王上19:18）；但為表示他們的心意，他們親手，把那些被神造來為這下界點燈的僕人當作他們的主來敬拜。約伯從未如此行。
2. 約伯如何看待這罪（伯31:28）。(1.) 他視之為對民事法官的冒犯：這是該受審判官刑罰的罪孽——作為妨害公安、有害於君王和各省的行為。偶像崇拜敗壞人的心思，腐化人的行為，消除了信仰的真實意識——那是社會的大紐帶——並惹動神把人交給邪僻的心，把審判降在國家上；因此維護公安的人理當以刑罰來遏制它。(2.) 他視之為對天上之神更大的冒犯，不亞於對他的王冠和尊嚴的叛國罪：因為我背棄了在上的神——否認了他作為神的地位，否認了他作為在上之神的統治權。偶像崇拜實際上就是無神論；因此外邦人被說成是在世上沒有神（弗2:12）。請注意，我們當畏懼一切即使只是暗中否認在上之神——否認他的護理或他任何屬性——的事物。
III. 他聲明他非但沒有對任何人行惡或設計行惡，而且連他最壞的仇敵遭災，他既不願見也不以此為樂。饒恕那些虧待我們的人，看來是舊約的本分——雖然法利賽人藉著教導當愛鄰舍、恨仇敵（太5:43），使有關的律法失去了效用。請注意觀察：
1. 約伯遠離報復。他不僅沒有以惡報惡，不僅沒有毀滅那些恨他的人；而且，(1.) 連他們遭災之時他也沒有歡喜（伯31:29）。許多不會故意傷害那些妨礙他們或虧待他們的人，卻在暗中高興，當傷害臨到那些人時暗自偷笑。但約伯不是那種性情的人。雖然約伯是非常好的人，但看來仍有恨他的人；然而禍患找到了他們。他看見他們的毀滅，卻遠非在其中歡喜；因為那樣按公義便會把毀滅也帶到他身上，如箴24:17-18所暗示的。(2.) 他連在心中也沒有願禍患臨到他們（伯31:30）。他從未咒詛他的性命——咒詛性命是最壞的咒詛——從未願他死；他知道他若如此行，便會成為他的罪。他謹慎不叫自己的舌頭犯罪（詩39:1），不容自己的口犯罪，因此不敢咒詛任何人——連他最壞的仇敵也不例外。別人若對我們懷恨，那並不能為我們對他們懷恨提供正當理由。
2. 他受到報復的極大慫恿，卻仍然保持如此清白（伯31:31）：他帳棚中的人——他的家人、他的僕人、他周圍的人——對約伯那恨他的仇敵如此憤怒，以至若約伯肯下令或允許，他們便能把他生吞了。*「誰不以他的肉為足呢！我們的主人情願饒恕他，但我們不能如此甘休。」*請看約伯多麼受家人的愛戴，他們何等真心地站在他一邊，何等敵視他的仇敵；但也請看約伯對自己的情感何等嚴格地控制，他不肯自己報復——雖然他周圍有那些煽動他怨恨之火的人。請注意：(1.) 一個好人通常不像他的朋友們那樣把所受的冒犯放在心上。(2.) 大人物周圍通常有那些煽動他們報復的人。大衛也是如此（撒上24:4、26:8，撒下16:9）。但他們若不顧周圍人的惡意慫恿而保持節制，事後必不成為心中的痛悔，反而大大成為他們的稱讚。
IV. 他聲明他從未對客旅不仁厚或不殷勤（伯31:32）：客旅沒有在街上住宿——如同天使不久前可能在所多瑪的街上住宿一樣——若不是羅得一人接待了他們。或許約伯從那個例子受了教導（如同我們一樣，來13:2），不可忘記接待客旅。在家的人當想到那些出門在外的人，設身處地為他們著想，然後行自己所願人怎樣待自己的。款待客旅是基督徒的本分（彼前4:9）。約伯在興旺時以好客著稱：他把門向行路的人敞開（或可如此譯）；他使街門敞開，好能看見過路的人並邀請他們進來，如同亞伯拉罕那樣（創18:1）。
英文原文
Job's Abhorrence of Idolatry (1520 BC)
²⁴ If I have made gold my hope, or have said to the fine gold, Thou art my confidence;
²⁵ If I rejoiced because my wealth was great, and because mine hand had gotten much;
²⁶ If I beheld the sun when it shined, or the moon walking in brightness;
²⁷ And my heart hath been secretly enticed, or my mouth hath kissed my hand:
²⁸ This also were an iniquity to be punished by the judge: for I should have denied the God that is above.
²⁹ If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him:
³⁰ Neither have I suffered my mouth to sin by wishing a curse to his soul.
³¹ If the men of my tabernacle said not, Oh that we had of his flesh! we cannot be satisfied.
³² The stranger did not lodge in the street: but I opened my doors to the traveller.
Four articles more of Job's protestation we have in these verses, which, as all the rest, not only assure us what he was and did, but teach us what we should be and do:—
I. He protests that he never set his heart upon the wealth of this world, nor took the things of it for his portions and happiness. He had gold; he had fine gold. His wealth was great, and he had gotten much. Our wealth is either advantageous or pernicious to us according as we stand affected to it. If we make it our rest and our ruler, it will be our ruin; if we make it our servant, and an instrument of righteousness, it will be a blessing to us. Job here tells us how he stood affected to his worldly wealth. 1. He put no great confidence in it: he did not make gold his hope, Job 31:24. Those are very unwise that do, and enemies to themselves, who depend upon it as sufficient to make them happy, who think themselves safe and honourable, and sure of comfort, in having abundance of this world's goods. Some make it their hope and confidence for another world, as if it were a certain token of God's favour; and those who have so much sense as not to think so yet promise themselves that it will be a portion for them in this life, whereas the things themselves are uncertain and our satisfaction in them is much more so. It is hard to have riches and not to trust in riches; and it is this which makes it so difficult for a rich man to enter into the kingdom of God, Mt 19:23, Mk 10:23. 2. He took no great complacency in it (Job 31:25): If I rejoiced because my wealth was great and boasted that my hand had gotten much. He took no pride in his wealth, as if it added any thing to his real excellency, nor did he think that his might and the power of his hand obtained it for him, De 8:17. He took no pleasure in it in comparison with the spiritual things which were the delight of his soul. His joy did not terminate in the gift, but passed through it to the giver. When he was in the midst of his abundance he never said, Soul, take thy ease in these things, eat, drink, and be merry, nor blessed himself in his riches. He did not inordinately rejoice in his wealth, which helped him to bear the loss of it so patiently as he did. The way to weep as though we wept not is to rejoice as though we rejoiced not. The less pleasure the enjoyment is the less pain the disappointment will be.
II. He protests that he never gave the worship and glory to the creature which are due to God only; he was never guilty of idolatry, Job 31:26-28. We do not find that Job's friends charged him with this. But there were those, it seems, at that time, who were so sottish as to worship the sun and moon, else Job would not have mentioned it. Idolatry is one of the old ways which wicked men have trodden, and the most ancient idolatry was the worshipping of the sun and moon, to which the temptation was most strong, as appears De 4:19, where Moses speaks of the danger which the people were in of being driven to worship them. But as yet it was practised secretly, and durst not appear in open view, as afterwards the most abominable idolatries did. Observe,
1. How far Job kept from this sin. He not only never bowed the knee to Baal (which, some think, was designed to represent the sun), never fell down and worshipped the sun, but he kept his eye, his heart, and his lips, clean from this sin. (1.) He never so much as beheld the sun or the moon in their pomp and lustre with any other admiration of them than what led him to give all the glory of their brightness and usefulness to their Creator. Against spiritual as well as corporal adultery he made a covenant with his eyes; and this was his covenant, that, whenever he looked at the lights of heaven, he should by faith look through them, and beyond them, to the Father of lights. (2.) He kept his heart with all diligence, that that should not be secretly enticed to think that there is a divine glory in their brightness, or a divine power in their influence, and that therefore divine honours are to be paid to them. Here is the source of idolatry; it begins in the heart. Every man is tempted to that, as to other sins, when he is drawn away by his own lust and enticed. (3.) He did not so much as put a compliment upon these pretended deities, did not perform the least and lowest act of adoration: His mouth did not kiss his hand, which, it is likely, was a ceremony then commonly used even by some that yet would not be thought idolaters. It is an old-fashioned piece of civil respect among ourselves, in making a bow, to kiss the hand, a form which, it seems, was anciently used in giving divine honours to the sun and moon. They could not reach to kiss them, as the men that sacrificed kissed the calves (Ho 13:2, 1Ki 19:18); but, to show their good will, they kissed their hand, reverencing those as their masters which God has made servants to this lower world, to hold the candle for us. Job never did it.
2. How ill Job thought of this sin, Job 31:28. (1.) He looked upon it as an affront to the civil magistrate: It were an iniquity to be punished by the judge, as a public nuisance, and hurtful to kings and provinces. Idolatry debauches men's minds, corrupts their manners, takes off the true sense of religion which is the great bond of societies, and provokes God to give men up to a reprobate sense, and to send judgments upon a nation; and therefore the conservators of the public peace are concerned to restrain it by punishing it. (2.) He looked upon it as a much greater affront to the God of heaven, and no less than high treason against his crown and dignity: For I should have denied the God that is above, denied his being as God and his sovereignty as God above. Idolatry is, in effect, atheism; hence the Gentiles are said to be without God (atheists) in the world. Note, We should be afraid of every thing that does but tacitly deny the God above, his providence, or any of his perfections.
III. He protests that he was so far from doing or designing mischief to any that he neither desired nor delighted in the hurt of the worst enemy he had. The forgiving of those that do us evil, it seems, was Old-Testament duty, though the Pharisees made the law concerning it of no effect, by teaching, Thou shalt love thy neighbour and hate thy enemy, Mt 5:43. Observe here,
1. Job was far from revenge. He did not only not return the injuries that were done him, not only not destroy those who hated him; but, (1.) He did not so much as rejoice when any mischief befel them, Job 31:29. Many who would not wilfully hurt those who stand in their light, or have done them a diskindness, yet are secretly pleased and laugh in their sleeve (as we say) when hurt is done them. But Job was not of that spirit. Though Job was a very good man, yet, it seems, there were those that hated him; but evil found them. He saw their destruction, and was far from rejoicing in it; for that would justly have brought the destruction upon him, as it is intimated, Pr 24:17,18. (2.) He did not so much as wish in his own mind that evil might befel them, Job 31:30. He never wished a curse to his soul (curses to the soul are the worst of curses), never desired his death; he knew that, if he did, it would turn into sin to him. He was careful not to offend with his tongue (Ps 39:1), would not suffer his mouth to sin, and therefore durst not imprecate any evil, no, not to his worst enemy. If others bear malice to us, that will not justify us in bearing malice to them.
2. He was violently urged to revenge, and yet he kept himself thus clear from it (Job 31:31): The men of his tabernacle, his domestics, his servants, and those about him, were so enraged at Job's enemy who hated him, that they could have eaten him, if Job would but have set them on or given them leave. "O that we had of his flesh! Our master is satisfied to forgive him, but we cannot be so satisfied." See how much beloved Job was by his family, how heartily they espoused his cause, and what enemies they were to his enemies; but see what a strict hand Job kept upon his passions, that he would not avenge himself, though he had those about him that blew the coals of his resentment. Note, (1.) A good man commonly does not himself lay to heart the affronts that are done him so much as his friends do for him. (2.) Great men have commonly those about them that stir them up to revenge. David had so, 1Sa 24:4,26:8, 2Sa 16:9. But if they keep their temper, notwithstanding the spiteful insinuations of those about them, afterwards it shall be no grief of heart to them, but shall turn very much to their praise.
IV. He protests that he had never been unkind or inhospitable to strangers (Job 31:32): The stranger lodged not in the street, as angels might lately have done in the streets of Sodom if Lot alone had not entertained them. Perhaps by that instance Job was taught (as we are, Heb 13:2) not to be forgetful to entertain strangers. He that is at home must consider those that are from home, and put his soul into their soul's stead, and then do as he would be done by. Hospitality is a Christian duty, 1Pe 4:9. Job, in his prosperity, was noted for good house-keeping: He opened his door to the road (so it may be read); he kept the street-door open, that he might see who passed by and invite them in, as Abraham, Ge 18:1.
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Job's Protestation of His Integrity (1520 BC)
繁體中文
約伯對自己正直的宣言 (1520 BC)
*³³ 我若像亞當遮掩我的過犯，將罪孽藏在懷中，
*³⁴ 我若懼怕群眾，或受家族的藐視而驚恐，以致閉口不言，不出門——
*³⁵ 惟願有人聽我！看哪，我的願望是，願全能者回答我，願那與我爭訟的寫成一本書。
*³⁶ 我必將它扛在肩上，為我如冠冕般戴上。
*³⁷ 我必向他陳明我腳步的數目；如同君王一般進到他面前。
*³⁸ 我的地若向我呼喊，犁溝若一同哀號；
*³⁹ 我若吃地的出產不付代價，或使地的主人喪命；
*⁴⁰ 願那地長出蒺藜代替麥子，長出惡草代替大麥。約伯的話說完了。
我們在此看到約伯針對另外三項罪所作的宣言，以及他向神的審判臺所提出的一般性上訴和在那裏得著聆聽的請求——這請求可能是要作為他發言的結束（因此我們最後才考慮它），但又出現了另一項特定的罪，他認為必須為自己辯白。他為自己洗清了：
I. 虛偽和假冒為善的指控。他的朋友們所控告他的一般罪名是：他在信仰認信的幌子下保持著隱秘的犯罪窩點，實際上他和別人一樣壞，只是善於掩飾而已。瑣法暗示（伯20:12）他把罪孽藏在舌頭底下。「不，」約伯說，「我從未如此行（伯31:33）。我從未像亞當那樣遮掩我的過犯——從未以無力的藉口粉飾罪惡，從未以無花果葉作為我羞恥的遮蔽，從未將我的罪孽藏在懷中——如同懷中的嬰孩、不能捨棄的寵兒，如同我所懼怕被發現的贓物。」遮掩我們的罪是出於天性；我們從第一對父母那裏繼承了這一點。我們不願認罪，情願減輕罪責、為自己辯護，把責任推給別人——如同亞當推給他的妻子——甚至暗中歸咎於神。但遮掩自己罪過的，必不亨通（箴28:13）。約伯在這宣言中暗示了兩件事，這兩件事是他正直的確實證據：1. 他沒有犯任何大的過犯或罪孽——那些與真誠不相容、而他如今刻意隱瞞的。在這宣言中他行事誠實，雖然他否認某些罪，卻不覺得自己放縱自己犯了任何罪。2. 他所犯的過犯和罪孽（有誰活著不犯罪呢？），他總是樂於承認，而且每逢察覺自己說錯或做錯，便樂於盡其所能地收回和撤銷——藉著悔改，向神向人都承認，並且離棄它：這才是誠實的做法。
II. 怯懦和卑劣恐懼的指控。他在善事上的勇氣被他作為他在其中真誠的證據（伯31:34）：*我是否懼怕群眾，以致閉口不言？*不，所有認識約伯的人都知道他在正義之事上是個無所畏懼的人——他勇敢地為信仰和公義出頭、發言和行動，不畏懼人的面孔，從不曾被威脅或欺壓而放棄他的本分，卻堅定如燧石。請注意：1. 約伯作為地方上的官長或有聲望的人，是多麼恪盡本分。他沒有、也不敢在被召為正義之事發言之時閉口不言，也沒有在被召外出行善之時閉門不出。情形可能是如此：緘默和退隱竟成了我們的罪——例如當我們被召去責備罪惡、為真理作見證、為受屈或受壓迫的人伸張公義，或以任何方式服務公眾或尊榮我們的信仰之時。2. 約伯是多麼不看重在盡本分的路上所遇到的阻礙。他不把烏合之眾的喧嚷放在眼裏，不懼怕群眾，也不在乎有權勢者的威脅：*家族的藐視從不曾使他驚恐。*人數的多少或身份的高低、嘲笑或侮辱、損害——這一切都沒有使他不行公義；不，他鄙視被任何這類考慮所左右，從不容許正義的事被強權所壓倒。他畏懼的是大能的神，不是群眾；是神的咒詛，不是家族的藐視。
III. 欺壓和暴行、虧負貧寒鄰舍的指控。在此請注意：
1. 他的宣言是甚麼——他的產業是誠實得來的、也是誠實使用的，以致他的地不能向他呼喊、犁溝不能哀號（伯31:38），如同那些以欺詐和勒索手段獲取產業之人的地那樣（哈2:9-11）。整個受造之物被說成因人的罪而歎息；但不義得來和持有的產業要向人呼喊，指控他、定他的罪，並要求為所受的損害伸張公義。為了使他的欺壓不至不受罰，連地和地的犁溝也要作見證反對他，成為他的起訴人。關於他的產業他可以放心地說兩件事：(1.) 他從未不付代價而吃地的出產（伯31:39）。他所購買的，他都付了價——如同亞伯拉罕買地那樣（創23:16），如同大衛那樣（撒下24:24）。他所僱用的工人按時得到了他們的工資，他若使用了他所出租之地的出產，便向佃戶付了價，或在租金中扣除了。(2.) 他從未使地的主人喪命——從未像亞哈取拿伯的葡萄園那樣，藉著殺害繼承人、奪取產業來得財，從未使向他租地的人挨餓，也從未以苛刻的交易和苛刻的待遇置他們於死地。沒有一個佃戶、沒有一個工人、沒有一個僕人能抱怨他。
2. 他如何確認他的宣言。他像先前一樣，以一個相稱的自咒來確認（伯31:40）：*「若我不義地得了產業，願那地長出蒺藜代替麥子，最壞的雜草代替最好的穀物。」*當人不義地得產業之時，他們便公正地被剝奪了其中的安慰，也在其中失望。他們撒種，卻不是撒那將要長成的身體。神要給它一個形體。所撒的是麥子，卻要長出蒺藜。人不誠實得來的東西永不能使他得益。約伯在他的宣言接近尾聲之時，就其真實性向神的審判臺上訴（伯31:35-37）：*惟願他聽我！願全能者回答我！*這是他所渴望的，也是他常抱怨自己得不著的；如今他既如此詳細地草擬了自己的辯護狀，便把它存留下來，等候聆聽——如同存檔一般，直到他的案子被傳喚。
(1.) 要求開庭審理，而且懇切要求：*「惟願有人——任何人——聽我！我的案子如此之好、我的證據如此之清楚，以至我情願把它交給任何一個無關利害的人；但我的願望是願全能者自己來裁定。」*正直的心不畏懼審查。心存善意的人巴不得胸前有一扇窗，使人人都能看見他心中的意圖。但正直的心尤其渴望在凡事上受神的判斷來裁定——我們確知那判斷是按照真理的。那是聖潔的大衛的禱告：神啊，求你鑒察我，知道我的心思；那是蒙福的保羅的安慰：判斷我的乃是主。
(2.) 傳喚原告，命令他呈交他的控訴狀，說出他對被告有甚麼話要說，因為被告要為自己辯護：「惟願與我爭訟的寫成一本書——願那控告我假冒為善的朋友們以書面形式草擬他們的控告，使它成為確定的，好叫我們更好地就此對簿公堂。」約伯很樂意看到那份訴狀，得到一份他的起訴書副本。他不會把它藏在腋下，而是扛在肩上——讓人人看見和閱讀；不但如此，他要把它如冠冕般戴上——以之為樂，視之為他的裝飾；因為，[1.] 它若向他揭示了他所犯而尚未看見的罪，他便樂意知道，好悔改並得赦免。一個好人願意知道自己最壞的一面，也感謝那些忠實地指出他過錯的人。[2.] 它若指控了他所沒有行的事，他不懷疑自己能反駁那些指控，他的無辜必如光發亮，他必以更大的榮譽了結此案。但是，[3.] 他相信，當他的對手不得不如此仔細地考慮此事——若他們以書面形式提出控告便必須如此——那些指控將是瑣碎而微不足道的，凡看見的人都會說：「若這就是他們對他所說的一切，那他們給他添了如此多的麻煩，實在可恥。」
(3.) 被告已預備好出庭，給予控告者他們所能期望的一切公平。他必向他們陳明他腳步的數目（伯31:37）。他必讓他們了解他一生的歷史，把其中的每一個階段和場景都展示給他們。他必向他們敘述他的為人——凡不利於他的以及凡有利於他的——任憑他們如何利用；他對自己的正直如此有把握，以致他不是作為受審的囚犯，而是作為將要加冕的君王，進到他面前——既到他的控告者面前聽他的控告，也到他的審判官面前聽他的判決。這樣，他良心的見證就是他的喜樂。
那些像約伯一樣保守自己的手不沾染世俗污穢的人，可以無瑕疵地向神仰起臉來，也可以在遭受人不公正的定罪之時，以神審判的展望來安慰自己。我們的心若不責備我們，就可以向神坦然無懼了。
這樣，約伯的話說完了；就是說，他如今已經說完了為答覆朋友們所要說的一切。他後來以自我責備和定罪的方式說了一些話（伯40:4-5、42:2-6等），但他在自我辯護方面所說的話到此為止。若這還不夠，他便不再多說了；他知道甚麼時候已經說夠了，也情願服在審判席的判決之下。有人認為這表達的口氣暗示他以信心和得勝的姿態結束。他如今守住了陣地，不懷疑自己必贏得這場仗。誰能控告神所揀選的人呢？稱他們為義的是神。
英文原文
Job's Protestation of His Integrity (1520 BC)
³³ If I covered my transgressions as Adam, by hiding mine iniquity in my bosom:
³⁴ Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence, and went not out of the door?
³⁵ Oh that one would hear me! behold, my desire is, that the Almighty would answer me, and that mine adversary had written a book.
³⁶ Surely I would take it upon my shoulder, and bind it as a crown to me.
³⁷ I would declare unto him the number of my steps; as a prince would I go near unto him.
³⁸ If my land cry against me, or that the furrows likewise thereof complain;
³⁹ If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life:
⁴⁰ Let thistles grow instead of wheat, and cockle instead of barley. The words of Job are ended.
We have here Job's protestation against three more sins, together with his general appeal to God's bar and his petition for a hearing there, which, it is likely, was intended to conclude his discourse (and therefore we will consider it last), but that another particular sin occurred, from which he thought it requisite to acquit himself. He clears himself from the charge,
I. Of dissimulation and hypocrisy. The general crime of which his friends accused him was that, under the cloak of a profession of religion, he had kept up secret haunts of sin, and that really he was as bad as other people, but had the art of concealing it. Zophar insinuated (Job 20:12) that he hid his iniquity under his tongue. "No," says Job, "I never did (Job 31:33), I never covered my transgression as Adam, never palliated a sin with frivolous excuses, nor made fig-leaves the shelter of my shame, nor ever hid my iniquity in my bosom, as a fondling, a darling, that I could by no means part with, or as stolen goods which I dreaded the discovery of." It is natural to us to cover our sins; we have it from our first parents. We are loth to confess our faults, willing to extenuate them and make the best of ourselves, to devolve the blame upon others, as Adam on his wife, not without a tacit reflection upon God himself. But he that thus covers his sins shall not prosper, Pr 28:13. Job, in this protestation, intimates two things, which were certain evidences of his integrity:—1. That he was not guilty of any great transgression or iniquity, inconsistent with sincerity, which he had now industriously concealed. In this protestation he had dealt fairly, and, while he denies some sins, was not conscious to himself that he allowed himself in any. 2. That what transgression and iniquity he had been guilty of (Who is there that lives and sins not?) he had always been ready to own it, and, as soon as ever he perceived he had said or done amiss, he was ready to unsay it and undo it, as far as he could, by repentance, confessing it both to God and man, and forsaking it: this is doing honestly.
II. From the charge of cowardice and base fear. His courage in that which is good he produces as an evidence of his sincerity in it (Job 31:34): Did I fear a great multitude, that I kept silence? No, all that knew Job knew him to be a man of undaunted resolution in a good cause, that boldly appeared, spoke, and acted, in defence of religion and justice, and did not fear the face of man nor was ever threatened or brow-beaten out of his duty, but set his face as a flint. Observe, 1. What great conscience Job had made of his duty as a magistrate, or a man of reputation, in the place where he lived. He did not, he durst not, keep silence when he had a call to speak in an honest cause, or keep within doors when he had a call to go abroad to do good. The case may be such that it may be our sin to be silent and retired, as when we are called to reprove sin and bear our testimony against it, to vindicate the truths and ways of God, to do justice to those who are injured or oppressed, or in any way to serve the public or to do honour to our religion. 2. What little account Job made of the discouragements he met with in the way of his duty. He valued not the clamours of the mob, feared not a great multitude, nor did he value the menaces of the mighty: The contempt of families never terrified him. He was not deterred by the number or quality, the scorns or insults, or the injurious from doing justice to the injured; no, he scorned to be swayed and biassed by any such considerations, nor ever suffered a righteous cause to be run down by a high hand. He feared the great God, not the multitude, and his curse, not the contempt of families.
III. From the charge of oppression and violence, and doing wrong to his poor neighbours. And here observe,
1. What his protestation is—that the estate he had he both got and used honestly, so that his land could not cry out against him nor the furrows thereof complain (Job 31:38), as they do against those who get the possession of them by fraud and extortion, Hab 2:9-11. The whole creation is said to groan under the sin of man; but that which is unjustly gained and held cries out against a man, and accuses him, condemns him, and demands justice against him for the injury. Rather than his oppression shall go unpunished the very ground and the furrows of it shall witness against him, and be his prosecutors. Two things he could say safely concerning his estate:—(1.) That he never ate the fruits of it without money, Job 31:39. What he purchased he paid for, as Abraham for the land he bought (Ge 23:16), and David, 2Sa 24:24. The labourers that he employed had their wages duly paid them, and, if he made use of the fruits of those lands that he let out, he paid his tenants for them, or allowed it in their rent. (2.) That he never caused the owners thereof to lose their life, never got an estate, as Ahab got Naboth's vineyard, by killing the heir and seizing the inheritance, never starved those that held lands of him nor killed them with hard bargains and hard usage. No tenant, no workman, no servant, he had, could complain of him.
2. How he confirms his protestation. He does it, as often before, with a suitable imprecation (Job 31:40): "If I have got my estate unjustly, let thistles grow instead of wheat, the worst of weeds instead of the best of grains." When men get estates unjustly they are justly deprived of the comfort of them, and disappointed in their expectations from them. They sow their land, but they sow not that body that shall be. God will give it a body. It was sown wheat, but shall come up thistles. What men do not come honestly by will never do them any good. Job, towards the close of his protestation, appeals to the judgment-seat of God concerning the truth of it (Job 31:35-37): O that he would hear me, even that the Almighty would answer me! This was what he desired and often complained that he could not obtain; and, now that he had drawn up his own defence so particularly, he leaves it upon record, in expectation of a hearing, files it, as it were, till his cause be called.
(1.) A trial is moved for, and the motion earnestly pressed: "O that one, any one, would hear me; my cause is so good, and my evidence so clear, that I am willing to refer it to any indifferent person whatsoever; but my desire is that the Almighty himself would determine it." An upright heart does not dread a scrutiny. He that means honestly wishes he had a window in his breast, that all men might see the intents of his heart. But an upright heart does particularly desire to be determined in every thing by the judgment of God, which we are sure is according to the truth. It was holy David's prayer, Search me, O God! and know my heart; and it was blessed Paul's comfort, He that judgeth me is the Lord.
(2.) The prosecutor is called, the plaintiff summoned, and ordered to bring in his information, to say what he has to say against the prisoner, for he stands upon his deliverance: "O that my adversary had written a book—that my friends, who charge me with hypocrisy, would draw up their charge in writing, that it might be reduced to a certainty, and that we might the better join issue upon it." Job would be very glad to see the libel, to have a copy of his indictment. He would not hide it under his arm, but take it upon his shoulder, to be seen and read of all men, nay, he would bind it as a crown to him, would be pleased with it, and look upon it as his ornament; for, [1.] If it discovered to him any sin he had been guilty of, which he did not yet see, he should be glad to know it, that he might repent of it and get it pardoned. A good man is willing to know the worst of himself and will be thankful to those that will faithfully tell him of his faults. [2.] If it charged him with what was false, he doubted not but to disprove the allegations, that his innocency would be cleared up as the light, and he should come off with so much the more honour. But, [3.] He believed that, when his adversaries came to consider the matter so closely as they must do if they put the charge in writing, the accusations would be trivial and minute, and every one that saw them would say, "If this was all they had to say against him, it was a shame they gave him so much trouble."
(3.) The defendant is ready to make his appearance and to give his accusers all the fair play they can desire. He will declare unto them the number of his steps, Job 31:37. He will let them into the history of his own life, will show them all the stages and scenes of it. He will give them a narrative of his conversation, what would make against him as well as what would make for him, and let them make what use they pleased of it; and so confident he is of his integrity that as a prince to be crowned, rather than a prisoner to be tried, he would go near to him, both to his accuser to hear his charge and to his judge to hear his doom. Thus the testimony of his conscience was his rejoicing.
Those that have kept their hands without spot from the world, as Job did, may lift up their faces without spot unto God, and may comfort themselves with the prospect of his judgment when they lie under the unjust censures of men. If our hearts condemn us not, then have we confidence towards God.
Thus the words of Job are ended; that is, he has now said all he would say in answer to his friends: he afterwards said something in a way of self-reproach and condemnation (Job 40:4,5,42:2-6, etc.), but here ends what he had to say in a way of self-defence and vindication. If this suffice not he will say no more; he knows when he has said enough and will submit to the judgment of the bench. Some think the manner of expression intimates that he concluded with an air of assurance and triumph. He now keeps the field and doubts not but to win the field. Who shall lay any thing to the charge of God's elect? It is God that justifies.
約伯曾多次概括地為自己的純正申辯；在此他則按具體事例申辯，不是為了自誇（因為他在此並非宣揚自己的善行），而是出於自己正當且必要的自衛，要洗脫朋友們虛假地加在他身上的罪名——這是每個人對自己名聲所欠的債。約伯的朋友們在對他的彈劾條款上十分具體，因此他在申辯中也同樣具體；這申辯似乎特別針對以利法所指控他的（Job 22:6-9 等）。他們沒有傳喚任何證人反對他，也無法證實他們如今所控告他的事，因此他大可被允准起誓自清，而他確實極其鄭重地這樣做了，並附帶許多可怕的、以神忿怒為條件的自我咒詛，表明他若犯了這些罪，願受這些刑罰。這番申辯印證了神對他的評價：地上再沒有人像他。他的某些控告者也許不敢與他同列；因為他不但免除了那些顯露於世人眼前的明顯之罪，也免除了許多隱密的罪——他若犯了這些罪，無人能指控他——為要證明自己並非假冒為善的人。他不但維護了自己行為的清潔，更表明他在這些行為上是出於良好的原則：他之所以遠離惡事，是因為他敬畏神，而他的敬虔正是他的公正與慈善的根基；這一點為他的真誠作了最完滿的印證。I. 他在此為自己免除的罪包括：1. 心中的放縱與不潔（Job 31:1-4）。2. 商業上的欺詐與不義（Job 31:4-8）。3. 姦淫（Job 31:9-12）。4. 對僕人的傲慢與嚴苛（Job 31:13-15）。5. 對窮人、寡婦和孤兒的無憐憫（Job 31:16-23）。6. 倚靠屬世的財富（Job 31:24,25）。7. 拜偶像（Job 31:26-28）。8. 報復（Job 31:29-31）。9. 忽略貧寒的客旅（Job 31:32）。10. 隱瞞己罪的假冒為善與縱容他人之罪的懦弱（Job 31:33,34）。11. 壓迫與對他人權利的暴力侵佔（Job 31:38-40）。而在末了他向神的判斷上訴，求神鑒察他的純正（Job 31:35-37）。如今 II. 從這一切中我們可以看到：1. 族長時代對善惡的觀念，以及遠在古時就被定為有罪（即既可憎又有害）的是哪些事。2. 一個擺在我們面前、可供效法的敬虔與美德的高尚榜樣；我們的良心若能見證我們與之相符，這便成為我們的喜樂，正如約伯在遭難的日子裏一樣。