Јов 29:13 Коментар

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."

INTRODUCTION TO JOB 29 In this chapter Job gives an account of his former and wishes it was with him now as then; and which he describes with respect to his own person, and the favours he personally enjoyed, whether temporal or spiritual, Job 29:1; with respect to his family and domestic affairs, Job 29:5; with regard to the esteem he had from men of every age and station, Job 29:7; the reasons of which were the mercy and compassion he showed to the poor, the fatherless, and the widow, and the justice he administered in the execution of his office as a magistrate, Job 29:12; in which honour and prosperity he expected to have lived and died, Job 29:18; and which he further describes by the respect he had among men, and the power and authority he exercised over them, Job 29:21.

The blessing of him that was ready to perish came upon me,.... That were ready to perish through the oppression of others, or through want of the necessaries of life, or through false charges brought, and through false witness bore against them, and so liable to a sentence of condemnation to death, or having it passed upon them; but Job taking their part, and searching thoroughly into their cause, not only respited them from destruction, but cleared them from the charges laid against them, and which brought the blessing of those persons on him; who blessed God for him, and blessed him, wished a blessing on him in their prayers to God, who had been such a happy instrument of their deliverance from ruin and destruction; see Pro 24:11; and I caused the widow's heart to sing for joy; by relieving her wants, defending her cause, and punishing those that oppressed her; which is the reverse of the character Eliphaz gives of Job, Job 22:9.

“The blessing of the one about to die will come upon me,” that is, the blessings of the poor, who, being without a coat, was about to die, will come upon me, as I provided him with a garment. In a different sense, you may suggest that the person about to die is he who is dead to the world and its wealth; when the world is dead together with the things that are in it, the one who said, “Whoever lost his soul for me will find it” will come to him. The blessing of this poor, Job says, will come upon me.

Because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me: and I comforted the widow's heart. [HISTORICAL INTERPRETATION] Great mercifulness these deeds are proofs of, to 'deliver the poor that crieth,' to minister aid to the 'fatherless,' to rescue one on the point to perish, to 'cheer the heart of the widow.' For above it was said what he put forth in respect of instruction. For he says; The ear hearing blessed me; but now he relates what he rendered in respect of mercifulness, saying, Because I delivered the poor that cried, and the fatherless, and him that had none to help him. Since the voice along with the deed of necessity accords with itself. [ALLEGORICAL INTERPRETATION] These things blessed Job both exhibited to those under him, and thus notwithstanding represented them as destined to be exhibited by Holy Church. Who doth now unceasingly enact both one and the other, that is to say, that her children she should at once feed by speaking, and protect by shielding, so that she should at once by words replenish the good, and by her patronage defend them from the evil. Now it is well written; Let the earth bring forth grass, the herb yielding seed, and the fruit-tree yielding fruit after his kind. Which really and truly happened in such a way, that it was a sign of something really and truly to happen. For by 'the earth' the Church is represented, which both regales us with the provender of the word, and keeps us safe by the shadow of her patronage; which both by speaking feeds and by aiding protects, so that she should not only bring forth the herb of refreshment, but also along with the fruit of the deed, the tree of protection. [HISTORICAL INTERPRETATION] I see that it also deserves to be well considered by those who head the governments of the common herds, that in saying above, The young men saw me and hid themselves; he now affirms, I comforted the widow's heart. What great discipline of rule, that before his presence 'the young men' should 'hide themselves!' What great mildness of pitying that by him 'the widows' hearts should be cheered!' For there are some persons so severe that they lose even all gentleness of kindly affection, and there are some so mild, that they part with the lights of strict rule. Whence by all rulers both are with all diligence to be maintained, that neither in the rigorousness of discipline they abandon the loving-kindness of a mild disposition, nor again in gentleness abandon severity of discipline, so that they may neither grow hard to the fellow-feeling of pitifulness, when they chastise the contumacious, nor enervate the strong arm of discipline when they cheer the hearts of the weak. Thus, then, let vigour of discipline control mildness, and mildness adorn vigour, and so let the one be recommended by the other, that neither vigour become hard, nor mildness unstrung. [ALLEGORICAL INTERPRETATION] Now these works of pitifulness, which we have named above, Holy Church at once exhibits corporally, and ceases not to exhibit spiritually. For she 'delivers the poor that crieth,' when to the sinner imploring pardon she remits those sins which he has been guilty of. Since it is of such poor that it is said, Blessed are the poor in spirit, for theirs is the kingdom of heaven. And the cry of such poor ones is the cry of those saying in the voice of the Psalmist, Let Thy tender mercy speedily prevent us; for we are made very poor. Now she 'delivers the fatherless who hath no helper,' in that everyone who now flying the desires of a persecuting world, his old father the devil being dead, runneth to the bosom of Holy Church, finds therein the help of exhortation. It may be that by the title of 'the fatherless,' any believer may be understood even with reference to the death of a good father, of the sight of whom he is deprived for a while, though not deprived of solace. And 'the blessing' too 'of him that was ready to perish' comes upon her, when she anticipates the destruction of a sinner, and when by holy admonitions she brings him back from the pit of sin. Whence it is written; He that converteth a sinner from the error of his way, shall save his soul from death, and shall hide a multitude of sins. For if it is a thing of great recompense to rescue from death the flesh sooner or later to die, of what high merit is it to free the soul from death, to live without end in the heavenly country? Now 'the heart of the widow' she 'comforteth,' in that to each faithful soul he that describes the recompenses of the Lord, as it were recalls to remembrance the blessings of her husband. Unto Whom as the soul is spiritually united, He being dead, she is called 'a widow,' but is cheered by the declarations of Holy Church in consequence of His Resurrection. Great consolation therefore doth the heart of the widow receive, when the faithful soul learns by the words of the Church somewhat concerning the Coming of Him, to Whom she is spiritually united.

Third as to men who live in dangers, and so he says, "The blessing of the man perishing came upon me," that is, the man who had been helped by me in dangers, blessed me. Fourth as to widows, and so he says, "and I have consoled the heart of the widow," because she had lost the consolation of a husband.

We must not despise correction. The prudent king. The flatterer. The just judge. Contend not with a fool. The prince who opens his ears to reports. The poor and the deceitful. The pious king. The insolent servant. The humiliation of the proud. Of the partner of a thief. The fear of man. The Lord the righteous Judge.

(Job 29:1-25) Job pauses for a reply. None being made, he proceeds to illustrate the mysteriousness of God's dealings, as set forth (Job 28:1-28) by his own case.

So far was I from sending "widows" away empty (Job 22:9). ready to perish-- (Pro 31:6).