โยบ 3:14 วิจารณ์

"You have heard of the patience of Job," says the apostle, Jam 5:11. So we have, and of his impatience too. We wondered that a man should be so patient as he was (ch. 1 and Job 2:1-13), but we wonder also that a good man should be so impatient as he is in this chapter, where we find him cursing his day, and, in passion, I. Complaining that he was born (Job 3:1-10). II. Complaining that he did not die as soon as he was born (Job 3:11-19). III. Complaining that his life was now continued when he was in misery (Job 3:20-26). In this it must be owned that Job sinned with his lips, and it is written, not for our imitation, but our admonition, that he who things he stands may take heed lest he fall.

INTRODUCTION TO JOB 3 In this chapter we have an account of Job's cursing the day of his birth, and the night of his conception; Job 3:1; first the day, to which he wishes the most extreme darkness, Job 3:4; then the night, to which he wishes the same and that it might be destitute of all joy, and be cursed by others as well as by himself, Job 3:6; The reasons follow, because it did not prevent his coming into the world, and because he died not on it, Job 3:10; which would, as he judged, have been an happiness to him; and this he illustrates by the still and quiet state of the dead, the company they are with, and their freedom from all trouble, oppression, and bondage, Job 3:13; but however, since it was otherwise with him, he desires his life might not be prolonged, and expostulates about the continuance of it, Job 3:20; and this by reason of his present troubles, which were many and great, and came upon him as he feared they would, and which had made him uneasy in his prosperity, Job 3:24.

With the kings and counsellors of the earth,.... From whom he might descend, he being a person of great distinction and figure; and so, had he died, he would have been buried in the sepulchres of his ancestors, and have lain in great pomp and state: or rather this he says, to observe that death spares none, that neither the power of kings, who have long hands, nor the wisdom of counsellors, who have long heads, can secure them from death; and that after death they are upon a level with others; and even he suggests, that children that die as soon as born, and have made no figure in the world, are equal to them: which built desolate places for themselves; either that rebuilt houses and cities that had lain in ruins, or built such in desolate places, where there had been none before, or formed colonies in places before uninhabited; and all this to get a name, and to perpetuate it to posterity: or rather sepulchral monuments are meant, such as the lofty pyramids of the Egyptians, and superb mausoleums of others; which, if not built in desolate places, yet are so themselves, being only the habitations of the dead, and so they are called the desolations of old, Eze 26:20; and this is the sense of many interpreters (q); if any man desires, says Vansleb (r), a prospect and description of such ancient burying places, let him think on a boundless plain, even, and covered with sand, where neither trees, nor grass, nor houses, nor any such thing, is to be seen. (q) Pineda, Bolducius, Patrick, Caryll, Schultens, and others. (r) Relation of a Voyage to Egypt, p. 91.

It seems to me that Job attempts to humble these noble characters and to persuade them not to attach a great importance to human affairs, because he has not introduced the kings into this passage without purpose or at random. Job speaks of “those who gloried in their swords.” Notice again how amid his afflictions Job possesses words full of wisdom. Their wealth, in fact, has granted the kings no protection; their power has been of no use; death has come at the end for everyone.

MORAL INTERPRETATION. With the kings and counsellors of the earth. From things without sense we learn what to think of beings endowed with sense and understanding. Now the earth is rendered fruitful by the air, while the air is governed by the quality of the heaven. In like manner man is over the beasts, the Angels over man, and the Archangels are set over the Angels. Now that man has sovereignty over the beasts, we both perceive by the common use, and are instructed by the words of the Psalmist, who says, Thou hast put all things under his feet; all sheep and oxen, yea, and the beasts of the field. And that the Angels are placed over man is testified by the Prophet, in these words, But the prince of the kingdom of Persia withstood me. And that the Angels are under the governance of authority in superior Angels, the Prophet Zechariah declares; And, behold, the Angel that talked with me went forth, and another angel went out to meet him, and he said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls. For in the actual ministration of the holy spirits, if the superior Powers did not direct the inferior, one Angel would never have learnt from the lips of another what he should say to a man. Therefore, forasmuch as the Creator of the Universe holdeth all things by Himself alone, and yet for the purpose of constituting the defined order characterizing a universe of beauty, He rules one part by the governance of another; we shall not improperly understand the kings to be the Angelic spirits, who the more devotedly they serve the Maker of all beings, have things subject to their rule the more. He would then have been 'at rest with kings;' in that, surely, man would have already had peace in company with the Angels, if he had refused to listen to the tongue of the Tempter. These too are rightly called 'counsellors,' for they 'consult' for the spiritual commonwealth, while they unite us to the kingdom as fellow-heirs with themselves. They are justly called 'counsellors;' for, whereas, from their lips we are made acquainted with the will of the Creator, it is in them assuredly that we find counsel to extricate ourselves from the misery that besets us here. But since blessed Job is full of the Holy Spirit of Eternity, and since Eternity knows neither to have been nor to be about to be, whereto, as we know, neither things past depart, nor things future approach, as seeing all things in the present, he may, in the present inspiration of the Spirit, have his eyes fixed on the future preachers of the Church, who, when they leave the body, are separated by no intervals of delay from the inheritance of the heavenly country, as the fathers of old were. For as soon as they are parted asunder from the ties of the flesh, they enter into rest in their heavenly habitation, as Paul bears witness, who saith, For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. But before our Redeemer by His own death paid man's penalty, those even that followed the ways of the heavenly country, the bars of hell held fast after their departure out of the flesh, not so that punishment should light on them, but that while resting in regions apart, they should find the guilt of the first sin a bar to their entrance into the kingdom, in that the Intercession of the Mediator was not yet come. Whence, according to the testimony of the same Mediator, the rich man, that is tormented in hell, beholds Lazarus at rest in the bosom of Abraham. Now if these had not been in the lower regions, he, in the place of his torment, would not have seen them; and hence this same Redeemer of us men, in dying to pay the debt of our sin, goes down into hell, that He may bring back to the realms of heaven all His followers, who had been held in that debt. But where man in a state of redemption now ascendeth, thither, if he had refused to sin, he might have reached even without the help of the Redemption. Let then the holy man consider that if he had not sinned, he would have ascended to that place, even without redemption, whereunto the holy Preachers, since the Redemption, must fain arrive at the cost of much labour, and let him shew in company with whom he would now be at peace, saying, With kings and counsellors of the earth. For the kings are the holy Preachers of the Church, who know both how to order aright those that are committed to them, and to regulate their own bodies; who, while they check the motions of lust in themselves, rule over their thoughts, kept in due subjection according to the law of virtue. These too are rightly entitled, counsellors of the earth. For they are 'kings' in that they rule themselves, but counsellors of the earth, because they yield lifegiving counsel to the lifeless sinner. They are kings in that they know how to govern themselves, and counsellors of the earth, in that they lead earthly minds up to heavenly things by advice of their admonitions. Was not he 'a counsellor of the earth,' that said, Now concerning virgins I have no commandment of the Lord, yet I give my judgment; and again, but she is happier if she so abide, after my judgment. Which build desolate places for themselves. For all that either seek forbidden things, or that desire to appear somewhat in this world, are inwardly beset with a countless throng of thoughts, and while they stir up in their own bosom a host of desires, their mind, being laid prostrate, is miserably trodden by the foot of crowded resort. Thus one man has subjected himself to the law of lust, and he paints to his mind's eye representations of impure acts, and when the execution of the deed is not in his power, the thing is the more often done in the inward intent; the consummating of pleasure is sought, and the mind being struck powerless, borne hither and thither, disquieted at once and blinded, looks out eagerly for an opportunity of the foulest fulfilment in practice. That mind then, which is disordered by a rabble riot of thoughts, suffers as it were a kind of crowded population. Another man has submitted his neck to the dominion of Anger, and what does he employ himself about in imagination but quarrels which do not even exist? Such a man is often overlooking those that are before him, contradicting the absent, giving and receiving insults in imagination, making his reply severer than the insult received, and when there is none there to encounter him, he makes up a quarrel in his own breast with much uproar. He then that is pressed down by an intolerable weight of angry thoughts, has the misfortune of a rabble in his own bosom. Another has delivered himself over to the law of avarice, and, out of conceit with his own possessions, hankers after what belongs to another: it often happens that being unable to obtain what he longs for, he spends the day indeed in idleness, but the night in thought; he is a sluggard in useful work, because he is harassed with unlawful devices; he multiplies his schemes, and stretches his bosom the wider by all the contrivances and expedients of his invention; he is busy to reach the desired objects, and in order to obtain them he casts about for the most secret windings to serve for his occasions, and the moment that he reckons himself to have hit upon any crafty contrivance on an occasion, he is now in high glee as having obtained possession of his object, and now he is contriving what he may even add further to the thing when gotten, and is considering how it ought to be improved to a better condition; and whereas he is now in possession, and is bringing it to wear a better appearance, he is next considering the snares of those that are envious of him, and pondering what dispute they may fasten upon him, and making out what answer to give, and at the time he has nothing in his hands, the empty handed disputant is wearing himself out in defence of the thing which he desires. Thus although he has not got a particle of the object desired, yet he has already in his breast the fruit of his desire in the troublesomeness of the quarrel; and so he, that is overcome by the tumultuous instigations of avarice, has a vast population besetting him. Another one has subjected himself to the empire of pride, and while he lifts himself up against his fellow-creatures, he submits his heart to the vice, to his great misery. He covets the wreaths of elevated honours, he aims to exalt himself by his successes, and all that he desires to be, he represents to himself in the secret thoughts of his own breast. He is already as it seems seated on the judgment-seat, already sees the services of his subjects at his command, already shines above others, already brings evil upon one party, or recompenses another for having done this. Already in his own imagination he goes forth into public surrounded by throngs, already marks with what observance he is sustained in his high position; yet while fancying this, he is creeping by himself alone. Now he is treading one set under his feet, now he is elevating another, now he is gratifying his dislikes upon those he treads under foot, now he is receiving applause from the other whom he has elevated. What else is that man doing, who has such a multitude of fanciful imaginations pictured in his heart, save gazing at a dream with waking eyes? and thus, since he undergoes the misery of so many combinations of cases, which he pictures to himself, he plainly carries about within him crowds, that are engendered of his desires. Another has by this time learnt to eschew forbidden objects, yet he dreads lest he should lack the good things of this world, he is anxious to retain the goods vouchsafed him; he is ashamed to appear inferior among men, and he is full of concern lest he should become either a poor man at home, or an object of contempt in public. He anxiously inquires what may suffice for himself, what the needs of his dependants may require; and that he may sufficiently discharge the rights of a patron towards his dependants, he searches for patrons whom he may himself wait upon; but whilst he is joined to them in a relation of dependence, he is undoubtedly implicated in their concerns, wherein he often consents to forbidden acts, and the wickedness, which he has no mind for on his own account, he commits for the sake of other objects which he has not forsaken. For often, while dreading the diminution of his reputation in the world, he gives his approval to those things with his superiors, which in his own secret judgment he has now learnt to condemn. Whilst he anxiously bethinks himself what he owes to his patrons, what to his dependants, what gain he may make for himself, how he may promote his inclinations, he is in a manner overlaid with resort of crowds, as many in number as the demands of the cases whereby he is distracted. But holy men, on the other hand, because their hearts are not set upon any thing of this world, are assuredly never subject to the pressure of any tumults in their breast, for they banish all inordinate stirrings of desire from the heart's bed, with the hand of holy deliberation. And because they contemn all transitory things, they do not experience the licentious familiarities of the thoughts springing therefrom. For their desires are fixed upon their eternal country alone, and loving none of the things of this world, they enjoy a perfect tranquillity of mind; and hence it is said with justice, Which built desolate places for themselves. For to 'build desolate places' is to banish from the heart's interior the stirrings of earthly desires, and with a single aim at the eternal inheritance to pant in love of inward peace. Had he not banished from himself all the risings of the imaginations of the heart, who said, One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord? For he had betaken himself from the concourse of earthly desires to no less a solitude than his own self, where he would be the more secure in seeing nought without, in proportion as there was no insufficient object that he loved. For from the tumult of earthly things he had sought a singular and perfect retreat in a quiet mind, wherein he would see God the more clearly, in proportion as he saw Him alone with himself also alone. Now they, who 'build for themselves solitary places,' are very properly also called 'consuls,' for they set up the mind's solitude in themselves in such wise, that whereinsoever they have the greater ability, they never cease to consult for the good of others through charity. Accordingly let us consider a little more particularly the case of him, whom we just now noticed as 'a consul,' and see in what manner he casts abroad the counters of the virtues, for the setting forth examples of a sublime life to the lines of people under him. Observe, in order to inculcate the returning good for evil, he makes confession on his own person, saying, If I have returned on them that requited me evil, then should I deserve to fall empty before mine enemies. To excite the love of our Maker, he introduces himself saying, But it is good for me to draw near to God. To work an impression of holy humility, he shews the secrets of his heart, saying, Lord, mine heart is not haughty, nor mine eyes lofty. He excites us by his own example to imitate his unswerving zeal, saying, Do not I hate them, O Lord, that hate thee, and am not I grieved with them that rise up against thee? I hate them with perfect hatred, I count them mine enemies. To light up in us the desire of our eternal home, he laments the length of this present life, and says, Woe is me that my sojourn is prolonged. Surely he shone forth in the magnificence of the consulship, who, by the example of his own conversation, casts before us so many of virtue's counters. But let this counsellor tell whether he too builds a solitary place for himself, For he says, Lo, I fled far off and remained in the wilderness. He 'fleeth far off,' in that he raises himself from the throng of earthly desires in high contemplation of God; and he 'remains in the wilderness,' in that he persists in the retiring purpose of his mind. Of this solitude Jeremiah saith well to the Lord, I sat alone from the face of Thy hand, because Thou hast filled me with threatening. For the 'face of God's hand,' is the stroke of His righteous judgment, whereby He cast man out of Paradise, when he waxed proud, and shut him out into the darkness of his present place of banishment. But 'His threatening' is the farther dread of a subsequent punishment. Accordingly after 'the face of His hand,' we are yet further terrified with 'His threats,' because both the penalty of our present banishment has already fallen upon us in the actual experience of His judgment, and, if we do not leave off from sinning, He further consigns us to everlasting punishments. Let the holy man then, here cast away, consider whence it was that man fell, and whither the justice of the Judge yet further hurries him, if he goes on to sin afterwards, and let him dismiss from his breast the countless hosts of temporal desires, and bury himself in the deep solitude of the mind, saying, I sat alone from the face of Thy Hand; for Thou hast filled me with threatening. As though he said in plain words, 'when I consider what I already suffer in experience of Thy judgment, I seek with trembling the withdrawal of my mind from the tumult of temporal desires; for I dread even still worse those eternal punishments, which Thou dost threaten.' Well then is it said of 'kings and counsellors,' which built desolate places for themselves. In that they, who know both how to govern themselves, and to advise for others, being unable as yet to obtain admission to that interior tranquillity, fashion a resemblance to it within themselves by pursuit of a quiet mind.

Second, he says it respecting the goods which he formerly possessed, for someone might say to him, "If you had not been preserved in this life, you would not have had the goods which you enjoyed in time past." As if to answer this he shows that the preservation of his life should not be desired for the sake of those goods, for even those who have enjoyed an abundance of these great goods throughout their whole lives, end in the same way in death. He means this when he says, "And in my sleep," i.e. death, "I would have been at rest," i.e. I would have been freed from the disturbing things of life, "with kings and counselors of the earth." Note that the intention of those who have a high place in society and seem to prosper greatly, is either to enjoy their pleasures, and as to them he says: "who built solitary dwellings for themselves," (literally: those wanting to be alone to hunt or some other pleasant past-time); or they want to accumulate wealth, and as to them he says, "or with princes who hoard gold and fill their houses with silver." This is as if to say: If I had died immediately after I was born, I would have had nothing less now than those men have after their deaths who prospered in many things. Consider that since rest occurs only in what subsists, he wants us to understand from these words, that man in his soul subsists after death. To the objection that kings and princes of the sort he is describing perhaps do not rest, but experience the torments of the punishments of hell, or even that life was useful to Job himself so that in life he could obtain merit for himself, we must return to what we already said. Job speaks now from the character of the sensual part of the human soul, and expresses what he feels. This part only allows a place for the corporeal goods and evils which are present in the here and now.

Every thing has its time and season, Ecc 3:1-8. Men are exercised with labor, Ecc 3:9, Ecc 3:10. Every thing is beautiful in its season, Ecc 3:11. Men should enjoy thankfully the gifts of God, Ecc 3:12, Ecc 3:13. What God does is for ever, Ecc 3:14. There is nothing new, Ecc 3:15. The corruption of judgment; but the judgments of God are right, Ecc 3:16, Ecc 3:17. Man is brutish, and men and brutes die in like manner, Ecc 3:18-21. Man may enjoy the fruit of his own labors, Ecc 3:22.

With kings and counsellors of the earth - I believe this translation to be perfectly correct. The counsellors, יעצי yoatsey, I suppose to mean the privy council, or advisers of kings; those without whose advice kings seldom undertake wars, expeditions, etc. These mighty agitators of the world are at rest in their graves, after the lives of commotion which they have led among men: most of whom indeed have been the troublers of the peace of the globe. Which built desolate places - Who erect mausoleums, funeral monuments, sepulchral pyramids, etc., to keep their names from perishing, while their bodies are turned to corruption. I cannot think, with some learned men, that Job is here referring to those patriotic princes who employed themselves in repairing the ruins and desolations which others had occasioned. His simple idea is, that, had he died from the womb, he would have been equally at rest, neither troubling nor troubled, as those defunct kings and planners of wars and great designs are, who have nothing to keep even their names from perishing, but the monuments which they have raised to contain their corrupting flesh, moldering bones, and dust.

JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH. (Job 3:1-19) opened his mouth--The Orientals speak seldom, and then sententiously; hence this formula expressing deliberation and gravity (Psa 78:2). He formally began. cursed his day--the strict Hebrew word for "cursing:" not the same as in Job 1:5. Job cursed his birthday, but not his God.

With kings . . . which built desolate places for themselves--who built up for themselves what proved to be (not palaces, but) ruins! The wounded spirit of Job, once a great emir himself, sick of the vain struggles of mortal great men, after grandeur, contemplates the palaces of kings, now desolate heaps of ruins. His regarding the repose of death the most desirable end of the great ones of earth, wearied with heaping up perishable treasures, marks the irony that breaks out from the black clouds of melancholy [UMBREIT]. The "for themselves" marks their selfishness. MICHAELIS explains it weakly of mausoleums, such as are found still, of stupendous proportions, in the ruins of Petra of Idumea.