โยบ 29:25 วิจารณ์

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.

I chose out their way,.... When his friends and neighbours came to him for advice in things civil, he marked out their way for them, directed what steps to take, what methods to pursue for their good; they desired him to choose for them, preferring his judgment to theirs, and were determined to abide by his choice of ways and means, and to follow his counsel; and in religious matters, he instructed them in their duty, both towards God and men, and proposed unto them what was most eligible, both with respect to doctrine and practice; and sat chief; in all their public assemblies; he presided in their councils and courts of judicature; and when met together for religious worship, he sat in the chair of the teacher, and instructed them; he was chief speaker, as the Heathens said of the Apostle Paul, Act 14:12; and dwelt as a king in the army, or "troop" (k). Mr. Broughton renders it with a garrison; Job was surrounded with multitudes of persons, that waited upon him on one account or another, who were ready to receive his words, and be obedient to them, as a king or general in the midst of an army, surrounded by his general officers, and the whole army encamped about him, doing him honour, and ready to obey whatever commands or instructions he should give them; some conclude from hence that Job was really a king, as being not a note of similitude, but of truth and reality, as in Mat 14:2; and so he might be; for in those times and countries every city almost had its king; though this is not necessarily supposed here; for the phrase seems only to denote the authority and influence Job had over men by his advice and instruction, which were as much regarded as from a king; and the majesty he appeared in, and the reverence in which he was had: as one that comforteth the mourners: which some restrain to the king in his army, and connect them therewith thus, "when he comforteth the mourners" (l); the soldiers mourning for some loss sustained, and slaughter made among them; whose minds the king or general by a set speech endeavours to cheer, and comfort, and allay their fears, and animate them to intrepidity and fortitude, when all eyes are upon him and attentive to him; and so attentive were Job's hearers to him. Bar Tzemach observes, that the copulative or "and", is wanting, and so is a clause by itself, and expresses something distinct from the forager, and may be supplied, "and I was as one that comforteth the mourners"; as a wise man that comforteth them, as Aben Ezra explains it; like one that made it his business to visit mourners in affliction, on account of the death of a relation, and the like: see Job 11:19; and speaks comfortable words to them, to support them under their sorrow; when such an one used to speak alone, and all stood silent before him, and attentive to him; and in a like position was Job, when he gave his instructions to those about him; and he was, no doubt, a comforter of mourners himself, being either in temporal afflictions, or in spiritual troubles; comforted those that were cast down in either sense, and was a type of Christ, who was appointed to comfort all that mourn in Zion. (k) "in agmine", Montanus, Bolducius; "in turma", Mercerus, Drusius, Cocceius, Michaelis, Schultens. (l) "quando", Junius & Tremellius, Drusius; "quum vel quando", Schmidt. Next: Job Chapter 30

If I was minded to go to them, I sat chief. And when I sat as a king with an army standing round, nevertheless I was the Comforter of those that mourned. Because in the heart of lost sinners, the actions of the flesh are in the first place, and of the soul in the second, surely in their thoughts Christ 'sits' not 'first' but 'last.' But each of the Elect, because above all others they mind the things that are eternal, and if there be any things of a temporal kind, they manage them with an after and the least concern; to whom it is also said by the preceptress voice of Truth, Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you; in their heart the Lord 'sits first.' In which place it is fitly prefaced, If I had been minded to go to them. For because, as has been said, He doeth all things according to the counsel of His Will, not in answer to our desert, but because He is Himself so minded, the Lord enlightens us with His visitation. And so He both comes 'when He is minded,' and when He comes He 'sitteth first,' because both His Coming in our heart is gratuitous, and the longing of the desire of Him in the thought of our heart is not the same as the rest of our desires. The Lord 'sits as a king in the heart,' because He rules the clamouring motions of the heart in our thinking. For in the soul which He inhabits, whilst He stirs up the dull, bridles the restless, inflames the cold, tempers the inflamed, softens down the hard, and binds up the loose, by this mere diversity of thoughts, a kind of 'army,' as it were, 'stands around Him.' Or surely He 'sitteth as King with an army standing around Him,' because that King, whilst He presides over the minds of the Elect, a host of virtues surround. And He too is 'the comforter of those that mourn,' by that promise, by which He says, Blessed are they that mourn, for they shall be comforted. And again; I will see you again, and your heart shall rejoice, and your joy no man shall take from you. But the things which we have delivered concerning the Head of Holy Church, there is nothing hinders us if we should apply to the voice of the same Church as well. For in her the order of the teachers presides like a king, whom the crowd of her believing ones surrounds. Which same multitude of believers is also rightly called 'an army', because it is unceasingly making ready day by day against the wars of temptations in the array of good works. The hearts of them that mourn Holy Church also comforts, whilst she considers the souls of the Elect borne down by the wofulness of the present pilgrimage, and gladdens them with the promise of the Eternal Country. Moreover she sees that the hearts of the faithful are stricken with divine dread, and those whom she sees have heard concerning God strict things that they should stand in fear, she likewise brings it to pass that they should also hear the gentleness of His pity, that they may have boldness. For thus does Holy Church mix hope and fear to her believers, touching the pity and justice of the Redeemer, in the continued course of her ministry; so that they may not either heedlessly rely on Mercy, nor hopelessly dread justice. For with the words of her Head she cheers up those that are alarmed, saying, Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. And again, those that are presuming she affrights, when she says, Watch and pray, that ye enter not into temptation. Again, those that are in dread she cheers, saying, Rejoice, because your names are written in heaven. But those presuming in themselves she affrights, when she says, I beheld Satan as lightning fall from heaven. Those in dread she cheers when she says, My sheep hear My voice, and I know them, and they follow Me, and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of My Hand. But those presuming in themselves she affrights, saying, And shall shew great signs and wonders, insomuch that if it were possible they shall deceive the very Elect. Those in dread she cheers, when she says, But he that shall endure unto the end, the same shall be saved. The presuming she affrights, when she says, Nevertheless, when the Son of Man cometh, shall He find faith on the earth? The fearing she cheers, when He says to the robber, To-day shall thou be with Me in paradise. But she frightens the presuming, when Judas falls from the glory of the Apostleship into the pit of hell. Concerning whom it is said, in the laying down of a declaration, I have chosen you twelve, and one of you is a devil. One in dread she cheers, when she says, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? Shall not that woman be greatly polluted? But thou hast played the harlot with many lovers; yet return again to Me, saith the Lord. But one presuming she affrights, when she says; Why criest thou upon thine affliction? thy sorrow is incurable. One dreading she cheers, saying, From this time at least call me, My father, thou art the guide of my virginity. But the presuming one she frightens, saying, Thy father was an Amorite, and thy mother an Hittite. One in dread she cheers, when she says, Return, thou backsliding Israel, saith the Lord; and I will not cause mine anger to fall from you; for I am holy, saith the Lord; and I will not keep anger for ever. But one presuming she affrights, when she debars her prophet from interceding, in the words, Lift not up cry nor prayer for them; for I will not hear in the time of their crying to me, in the time of their affliction: for though Moses and Samuel stood before me, my soul is not toward this people. Thus her hearer's mind Holy Church both lifts up touching the lovingkindness of mercy, and disquiets touching the strictness of judgment, that in her preaching, whilst she rightly blends both, her Elect may neither presume on the score of righteousness set forth, nor despair on the ground of bygone iniquity. Yet this which he says, And when I sat as a King with an army around, nevertheless I was a comforter of them that mourned, it is necessary for us to know that even taken according to the history it may very greatly edify the reader, if he considers well how with good rulers both authoritativeness of ruling and loving-kindness of consoling are mixed together. For he says; And when I sat as a King with an army around; see the authoritativeness of governance; nevertheless I was a comforter of them that mourned; mark the service of pitifulness. For discipline or mercy is much bared, if the one be maintained without the other. But towards their subjects there ought to be in the hearts of rulers both mercy giving comfort in justice, and justice dealing wrath with pitifulness. It is hence that to the wounds of that half-dead man, who was carried by the Samaritan into the inn, there is both wine applied and oil, that by the wine the wounds should be bitten, and by the oil they should be soothed; that so every one who has the charge over the healing of wounds may by wine apply the biting of strictness, and by oil the softness of pitying; that by the wine what is putrid may be made clean, and by the oil what is to be healed may be soothed. Thus then gentleness is to be mixed with severity, and a certain qualifying process by both to be performed, that those under charge may not either be made sore by much sharpness, nor be relaxed by overmuch kindness. This surely that ark of the tabernacle betokens, in which along with the tables there are the rod and manna together; because when there is the knowledge of sacred Scripture in the breast of a good ruler, if there is the rod of severity, let there also be the manna of sweetness. Hence also David says, Thy rod and Thy staff comforted me. For we are stricken by the rod, and we are sustained by the staff. If then there be the strictness of the rod that it may smite, let there also be the comfort of the staff that it may sustain. So then let there be love, but not that softens, let there be vigour, but not that grates, let there be zeal, but not that storms to excess, let there be pitifulness that does not spare more than may be expedient.

Third, he shows that he was not immoderate in honors, because he did not even desire them, and so he says, "If I wished to go to them," which I did not do easily, "I used to sit in the first place," for I was honored among them. Nevertheless, he did not become arrogant in honors, and so he says, "and when I used to sit like a king surrounded by his army," with all admiring me from here and there, "I was still a consoler for those who mourned," and did not hold them in contempt.

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.

I chose out their way, and sat chief - as a king in the army - I cannot see, with some learned men, that our version of the original is wrong. I have not seen it mended, and I am sure I cannot improve it. The whole verse seems to me to point out Job in his civil, military, and domestic life. As supreme magistrate he chose out their way, adjusted their differences, and sat chief, presiding in all their civil assemblies. As captain general he dwelt as a king in the midst of his troops, preserving order and discipline, and seeing that his fellow soldiers were provided with requisites for their warfare, and the necessaries of life. As a man he did not think himself superior to the meanest offices in domestic life, to relieve or support his fellow creatures; he went about comforting the mourners - visiting the sick and afflicted, and ministering to their wants, and seeing that the wounded were properly attended. Noble Job! Look at him, ye nobles of the earth, ye lieutenants of counties, ye generals of armies, and ye lords of provinces. Look at Job! Imitate his active benevolence, and be healthy and happy. Be as guardian angels in your particular districts, blessing all by your example and your bounty. Send your hunting horses to the plough, your game cocks to the dunghill; and at last live like men and Christians.

(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.

I chose out their way--that is, I willingly went up to their assembly (from my country residence, Job 29:7). in the army--as a king supreme in the midst of his army. comforteth the mourners--Here again Job unconsciously foreshadows Jesus Christ (Isa 61:2-3). Job's afflictions, as those of Jesus Christ, were fitting him for the office hereafter (Isa 50:4; Heb 2:18). Next: Job Chapter 30