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■ 욥기 1장
1. 우스 땅에 욥이라 이름하는 사람이 있었는데 그 사람은 순전하고 정직하여 하나님을 경외하며 악에서 떠난 자더라
There was a man in the land of Uz , whose name was Job ; and that man was perfect and upright , and one that feared God , and eschewed evil .
2. 그 소생은 남자가 일곱이요 여자가 셋이며
And there were born unto him seven sons and three daughters .
3. 그 소유물은 양이 칠천이요 약대가 삼천이요 소가 오백 겨리요 암나귀가 오백이며 종도 많이 있었으니 이 사람은 동방 사람 중에 가장 큰 자라
His substance also was seven thousand sheep , and three thousand camels , and five hundred yoke of oxen , and five hundred she asses , and a very great household ; so that this man was the greatest of all the men of the east .
4. 그 아들들이 자기 생일이면 각각 자기의 집에서 잔치를 베풀고 그 누이 셋도 청하여 함께 먹고 마시므로
And his sons went and feasted in their houses , every one his day ; and sent and called for their three sisters to eat and to drink with them.
5. 그 잔치 날이 지나면 욥이 그들을 불러다가 성결케 하되 아침에 일어나서 그들의 명수대로 번제를 드렸으니 이는 욥이 말하기를 혹시 내 아들들이 죄를 범하여 마음으로 하나님을 배반하였을까 함이라 욥의 행사가 항상 이러하였더라
And it was so, when the days of their feasting were gone about , that Job sent and sanctified them, and rose up early in the morning , and offered burnt offerings according to the number of them all: for Job said , It may be that my sons have sinned , and cursed God in their hearts . Thus did Job continually .
6. 하루는 하나님의 아들들이 와서 여호와 앞에 섰고 사단도 그들 가운데 왔는지라
Now there was a day when the sons of God came to present themselves before the Lord , and Satan came also among them.
7. 여호와께서 사단에게 이르시되 네가 어디서 왔느냐 사단이 여호와께 대답하여 가로되 땅에 두루 돌아 여기 저기 다녀왔나이다
And the Lord said unto Satan , Whence comest thou? Then Satan answered the Lord , and said , From going to and fro in the earth , and from walking up and down in it.
8. 여호와께서 사단에게 이르시되 네가 내 종 욥을 유의하여 보았느냐 그와 같이 순전하고 정직하여 하나님을 경외하며 악에서 떠난 자가 세상에 없느니라
And the Lord said unto Satan , Hast thou considered my servant Job , that there is none like him in the earth , a perfect and an upright man , one that feareth God , and escheweth evil ?
9. 사단이 여호와께 대답하여 가로되 욥이 어찌 까닭없이 하나님을 경외하리이까
Then Satan answered the Lord , and said , Doth Job fear God for nought ?
10. 그와 그 집과 그 모든 소유물을 산울로 두르심이 아니니이까 주께서 그 손으로 하는 바를 복되게 하사 그 소유물로 땅에 널리게 하셨음이니이다
Hast not thou made an hedge about him, and about his house , and about all that he hath on every side ? thou hast blessed the work of his hands , and his substance is increased in the land .
11. 이제 주의 손을 펴서 그의 모든 소유물을 치소서 그리하시면 정녕 대면하여 주를 욕하리이다
But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face .
12. 여호와께서 사단에게 이르시되 내가 그의 소유물을 다 네 손에 붙이노라 오직 그의 몸에는 네 손을 대지 말지니라 사단이 곧 여호와 앞에서 물러가니라
And the Lord said unto Satan , Behold, all that he hath is in thy power ; only upon himself put not forth thine hand . So Satan went forth from the presence of the Lord .
13. 하루는 욥의 자녀들이 그 맏형의 집에서 식물을 먹으며 포도주를 마실 때에
And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother’s house :
14. 사자가 욥에게 와서 고하되 소는 밭을 갈고 나귀는 그 곁에서 풀을 먹는데
And there came a messenger unto Job , and said , The oxen were plowing , and the asses feeding beside them:
15. 스바 사람이 갑자기 이르러 그것들을 빼앗고 칼로 종을 죽였나이다 나만 홀로 피한고로 주인께 고하러 왔나이다
And the Sabeans fell upon them, and took them away ; yea, they have slain the servants with the edge of the sword ; and I only am escaped alone to tell thee.
16. 그가 아직 말할 때에 또 한 사람이 와서 고하되 하나님의 불이 하늘에서 내려와서 양과 종을 살라 버렸나이다 나만 홀로 피한고로 주인께 고하러 왔나이다
While he was yet speaking , there came also another, and said , The fire of God is fallen from heaven , and hath burned up the sheep , and the servants , and consumed them; and I only am escaped alone to tell thee.
17. 그가 아직 말할 때에 또 한 사람이 와서 고하되 갈대아 사람이 세 떼를 지어 갑자기 약대에게 달려들어 그것을 빼앗으며 칼로 종을 죽였나이다 나만 홀로 피한고로 주인께 고하러 왔나이다
While he was yet speaking , there came also another, and said , The Chaldeans made out three bands , and fell upon the camels , and have carried them away , yea, and slain the servants with the edge of the sword ; and I only am escaped alone to tell thee.
18. 그가 아직 말할 때에 또 한 사람이 와서 고하되 주인의 자녀들이 그 맏형의 집에서 식물을 먹으며 포도주를 마시더니
While he was yet speaking , there came also another, and said , Thy sons and thy daughters were eating and drinking wine in their eldest brother’s house :
19. 거친 들에서 대풍이 와서 집 네 모퉁이를 치매 그 소년들 위에 무너지므로 그들이 죽었나이다 나만 홀로 피한고로 주인께 고하러 왔나이다 한지라
And, behold, there came a great wind from the wilderness , and smote the four corners of the house , and it fell upon the young men , and they are dead ; and I only am escaped alone to tell thee.
20. 욥이 일어나 겉옷을 찢고 머리털을 밀고 땅에 엎드려 경배하며
Then Job arose , and rent his mantle , and shaved his head , and fell down upon the ground , and worshipped ,
21. 가로되 내가 모태에서 적신이 나왔사온즉 또한 적신이 그리로 돌아가올지라 주신 자도 여호와시요 취하신 자도 여호와시오니 여호와의 이름이 찬송을 받으실지니이다 하고
And said , Naked came I out of my mother’s womb , and naked shall I return thither: the Lord gave , and the Lord hath taken away ; blessed be the name of the Lord .
22. 이 모든 일에 욥이 범죄하지 아니하고 하나님을 향하여 어리석게 원망하지 아니하니라
In all this Job sinned not, nor charged God foolishly .
■ 주석 보기
【욥1:1 JFB】욥1:1-5. The Holiness of Job, His Wealth, &c.
1. Uz—north of Arabia-Deserta, lying towards the Euphrates. It was in this neighborhood, and not in that of Idumea, that the Chaldeans and Sabeans who plundered him dwell. The Arabs divide their country into the north, called Sham, or "the left"; and the south, called Yemen, or "the right"; for they faced east; and so the west was on their left, and the south on their right. Arabia-Deserta was on the east, Arabia-Petræa on the west, and Arabia-Felix on the south.
Job—The name comes from an Arabic word meaning "to return," namely, to God, "to repent," referring to his end [Eichorn]; or rather from a Hebrew word signifying one to whom enmity was shown, "greatly tried" [Gesenius]. Significant names were often given among the Hebrews, from some event of later life (compare 창4:2, Abel—a "feeder" of sheep). So the emir of Uz was by general consent called Job, on account of his "trials." The only other person so called was a son of Issachar (창46:13).
perfect—not absolute or faultless perfection (compare 욥9:20; 전7:20), but integrity, sincerity, and consistency on the whole, in all relations of life (창6:9; 17:1; 잠10:9; 마5:48). It was the fear of God that kept Job from evil (잠8:13).
【욥1:1 CWC】[THEME AND OUTLINE OF THE BOOK]
The theme of Job seems to be the meaning and object of evil and suffering under the government of a holy, wise and merciful God, and may be outlined thus:
1. The prologue, 1-2 (in prose).
2. The dialogue, 3-31 (in poetry).
3. The words of Elihu, 32-37 (in poetry).
4. The words of the Almighty, 38-41 (in poetry).
5. The response of Job, 42:1-6 (in poetry).
6. The epilogue, 42:7-17 (in prose).
The Key to the Book.
The key to the book is found in the first chapter, which, after an introductory testimony to Job, translates the reader to heavenly scenes (verse 6).
The "sons of God" are angelic beings bringing in their reports to God, the mystery being that Satan is found "also among them." How the prince of darkness is granted access to God is a question these lessons cannot discuss; but we accept the fact and draw certain inferences therefrom.
He is seen here in his scriptural attitude of the accuser of the brethren; and when God taunts him, if one may so say, with the uprightness of Job whom he has been unable to corrupt, he at once charges him with a mercenary spirit, and declares that if God were to take his temporal blessings away from him he would be as bad as the rest.
God accepts the challenge and puts. His servant into the hands of Satan for a period, and for the exercise of a terrible but limited power, that it may be seen if the charge be true.
In other words, it is not Job so much who is on trial as God. It is not a question of Job's loyalty so much as one of God's power. Is the grace of God able to keep one of His servants faithful to Him, though he be stripped of everything which men count dear?
The outcome was victory for God, and discomfiture for Satan, under circumstances calculated to prove a great comfort to God's people in every generation. This thought is suggested by the prologue, and which, kept in mind, lightens up the whole book.
The Discussion.
The dialogue proceeds on the question whether great suffering such as Job's be not an evidence of great sin, Eliphaz, Bildad and Zophar affirming and Job denying. The dispute is carried on in a series of three acts, each containing three arguments of the "friends" and as many defenses by Job, until the last, when Zophar is silenced, and Job apparently triumphs.
Job's defense is based on two grounds, (1) the admitted prosperity of the wicked, chapter 21, and (2) his own personal righteousness, chapters 29 and 31.
It would seem at first that his friends intended to comfort him, but were driven to accusation by the caustic character of his replies, caused no doubt, by his intense suffering. Whether his friends were sincere or insincere at the beginning must be determined by the view taken of chapter four. It can be so read as to suggest either view.
The words of Elihu also suggest a series of three acts, out of which we gather that he rebuked both parties to the debate, the friends for their accusations, which were unwarranted in great measure, and Job for his self-righteousness, equally unwarranted (32:1-3). His philosophy of the sufferings differs from the others in that he believes they were sent for the good of the sufferer, see chapter 33:28-30. The first part of his speech is addressed to Job, chapters 32 and 33; the second to the three friends, chapter 34; and the last to Job, again, chapters 35-37. As he closes a thunder storm is gathering, whose description forms a grand climax to his address, and out of which The Voice of the Almighty is heard.
The discussion thus far had been confined to the mystery of evil, and the balance is now restored by considering the mystery of good which the Almighty reveals. It is notable that He gives no explanation of Job's suffering, renders no decision on the subject in debate, and offers no hint of compensation to His servant for what he has endured.
The pervading idea of His revelation is that of power, absolute sovereignty, as though His design were to overwhelm Job and effect his unconditional surrender. The crisis in Job's life was like that of Moses as he stood in the cleft of the rock (Exod. 33, 34), or Elijah at Horeb (1 Kings 19), or Paul on his way to Damascus (Acts 9), and the result in Job's case is not unlike that in their cases.
Meditation on the book leads to the conclusion that such experiences as those of Job, and they come to every true child of God, may be for discipline and to teach submission so vital to be learned, but also to serve a purpose far exceeding human knowledge, in the superhuman world. Compare 요9:3; 고전4:9; 엡3:10; 벧전1:12. What a dignity such a thought adds to the suffering for righteousness' sake!
Questions.
1. What is the theme of Job?
2. What is its outline?
3. What seems to be the key of the book?
4. How does Elihu's philosophy of suffering differ from that of the others?
5. For what three purposes may such affliction come on any saint of God?
6. Concerning the last purpose named, have you examined the Scripture passages indicated?
LITERARY STYLE OF THE BOOK
We have spoken of Job as in the poetic style, and something should be said about that style as applying not only to Job, but to the other poetical books of the Old Testament like Psalms, Proverbs, Song of Solomon and Lamentations.
While these books are poetical, to English readers neither the sound of the words nor the form in which they are printed in the King James Version, would suggest that idea.
As to the form, the Revised Version is an improvement, though it leaves much to be desired. As to the sound, the rhythm of Hebrew poetry is not found in it but in the recurrence of the thought. "Thought may be rhythmic as well as sound or language, and the full force of Scripture is not grasped by one who does not feel how thoughts can be emphasized by being differently re-stated."
Literary Parallelisms.
The grand peculiarity of Hebrew poetry, however, is the parallelism, a form of composition somewhat artificial, but which consists in the repetition of the main thought, usually with some modification of it.
These parallelisms are of three classes -- the synonymous, the antithetic and the synthetic.
In the synonymous parallelism the second clause is scarcely more than a repetition of the first, although there are many varieties of it so far as the length of the members is concerned. A good illustration of this parallelism is found in 욥6:5 --
Doth the wild ass bray over his grass?
Doth the ox low over his fodder?
The antithetic parallelism is one in which the idea in the second clause is the converse of that in the first, a simple form of which is 잠10:1 --
A wise son rejoiceth his father;
But a foolish son is the heaviness of his mother.
In the synthetic parallelism the poet instead of echoing the former sentiment or placing it in contrast, enforces his thought by accessory ideas and modifications. For example, a general proposition is stated and the sentiment is then dwelt upon in detail. A specimen is found in 욥3:3-5:
O that the day might have perished in which I was born.
And the night which said, "A male child is conceived,"
Let that day be darkness,
Let not God inquire after it from on high
Yea, let not the light shine upon it!
Let darkness and the shadow of death stain it;
Let a cloud dwell upon it,
Let whatever darkens the day terrify it!
【욥1:1 MHCC】Job was prosperous, and yet pious. Though it is hard and rare, it is not impossible for a rich man to enter into the kingdom of heaven. By God's grace the temptations of worldly wealth may be overcome. The account of Job's piety and prosperity comes before the history of his great afflictions, showing that neither will secure from troubles. While Job beheld the harmony and comforts of his sons with satisfaction, his knowledge of the human heart made him fearful for them. He sent and sanctified them, reminding them to examine themselves, to confess their sins, to seek forgiveness; and as one who hoped for acceptance with God through the promised Saviour, he offered a burnt-offering for each. We perceive his care for their souls, his knowledge of the sinful state of man, his entire dependence on God's mercy in the way he had appointed.
【욥1:3 JFB】3. she-asses—prized on account of their milk, and for riding (유5:10). Houses and lands are not mentioned among the emir's wealth, as nomadic tribes dwell in movable tents and live chiefly by pasture, the right to the soil not being appropriated by individuals. The "five hundred yoke of oxen" imply, however, that Job tilled the soil. He seems also to have had a dwelling in a town, in which respect he differed from the patriarchs. Camels are well called "ships of the desert," especially valuable for caravans, as being able to lay in a store of water that suffices them for days, and to sustain life on a very few thistles or thorns.
household—(창26:14). The other rendering which the Hebrew admits, "husbandry," is not so probable.
men of the east—denoting in Scripture those living east of Palestine; as the people of North Arabia-Deserta (유6:3; 겔25:4).
【욥1:4 JFB】4. every one his day—namely, the birthday (욥3:1). Implying the love and harmony of the members of the family, as contrasted with the ruin which soon broke up such a scene of happiness. The sisters are specified, as these feasts were not for revelry, which would be inconsistent with the presence of sisters. These latter were invited by the brothers, though they gave no invitations in return.
【욥1:5 JFB】5. when the days of their feasting were gone about—that is, at the end of all the birthdays collectively, when the banquets had gone round through all the families.
Job … sanctified—by offering up as many expiatory burnt offerings as he had sons (레1:4). This was done "in the morning" (창22:3; 레6:12). Jesus also began devotions early (막1:35). The holocaust, or burnt offering, in patriarchal times, was offered (literally, "caused to ascend," referring to the smoke ascending to heaven) by each father of a family officiating as priest in behalf of his household.
cursed God—The same Hebrew word means to "curse," and to "bless"; Gesenius says, the original sense is to "kneel," and thus it came to mean bending the knee in order to invoke either a blessing or a curse. Cursing is a perversion of blessing, as all sin is of goodness. Sin is a degeneracy, not a generation. It is not, however, likely that Job should fear the possibility of his sons cursing God. The sense "bid farewell to," derived from the blessing customary at parting, seems sufficient (창47:10). Thus Umbreit translates "may have dismissed God from their hearts"; namely, amid the intoxication of pleasure (잠20:1). This act illustrates Job's "fear of God" (욥1:1).
【욥1:6 JFB】욥1:6-12. Satan, Appearing before God, Falsely Accuses Job.
6. sons of God—angels (욥38:7; 왕상22:19). They present themselves to render account of their "ministry" in other parts of the universe (히1:14).
the Lord—Hebrew,Jehovah, the self-existing God, faithful to His promises. God says (출6:3) that He was not known to the patriarchs by this name. But, as the name occurs previously in 창2:7-9, &c., what must be meant is, not until the time of delivering Israel by Moses was He known peculiarly and publicly in the character which the name means; namely, "making things to be," fulfilling the promises made to their forefathers. This name, therefore, here, is no objection against the antiquity of the Book of Job.
Satan—The tradition was widely spread that he had been the agent in Adam's temptation. Hence his name is given without comment. The feeling with which he looks on Job is similar to that with which he looked on Adam in Paradise: emboldened by his success in the case of one not yet fallen, he is confident that the piety of Job, one of a fallen race, will not stand the test. He had fallen himself (욥4:19; 15:15; Jude 6). In the Book of Job, Satan is first designated by name: "Satan," Hebrew, "one who lies in wait"; an "adversary" in a court of justice (대상21:1; 시109:6; Z전3:1); "accuser" (계12:10). He has the law of God on his side by man's sin, and against man. But Jesus Christ has fulfilled the law for us; justice is once more on man's side against Satan (사42:21); and so Jesus Christ can plead as our Advocate against the adversary. "Devil" is the Greek name—the "slanderer," or "accuser." He is subject to God, who uses his ministry for chastising man. In Arabic, Satan is often applied to a serpent (창3:1). He is called prince of this world (요12:31); the god of this world (고후4:4); prince of the power of the air (엡2:2). God here questions him, in order to vindicate His own ways before angels.
【욥1:6 MHCC】Job's afflictions began from the malice of Satan, by the Lord's permission, for wise and holy purposes. There is an evil spirit, the enemy of God, and of all righteousness, who is continually seeking to distress, to lead astray, and, if possible, to destroy those who love God. How far his influence may extend, we cannot say; but probably much unsteadiness and unhappiness in Christians may be ascribed to him. While we are on this earth we are within his reach. Hence it concerns us to be sober and vigilant, 벧전5:8. See how Satan censures Job. This is the common way of slanderers, to suggest that which they have no reason to think is true. But as there is nothing we should dread more than really being hypocrites, so there is nothing we need dread less than being called and counted so without cause. It is not wrong to look at the eternal recompence in our obedience; but it is wrong to aim at worldly advantages in our religion. God's people are taken under his special protection; they, and all that belong to them. The blessing of the Lord makes rich; Satan himself owns it. God suffered Job to be tried, as he suffered Peter to be sifted. It is our comfort that God has the devil in a chain, 계20:1. He has no power to lead men to sin, but what they give him themselves; nor any power to afflict men, but what is given him from above. All this is here described to us after the manner of men. The Scripture speaks thus to teach us that God directs the affairs of the world.
【욥1:7 JFB】7. going to and fro—rather, "hurrying rapidly to and fro." The original idea in Arabic is the heat of haste (마12:43; 벧전5:8). Satan seems to have had some peculiar connection with this earth. Perhaps he was formerly its ruler under God. Man succeeded to the vice royalty (창1:26; 시8:6). Man then lost it and Satan became prince of this world. The Son of man (시8:4)—the representative man, regains the forfeited inheritance (계11:15). Satan's replies are characteristically curt and short. When the angels appear before God, Satan is among them, even as there was a Judas among the apostles.
【욥1:8 JFB】8. considered—Margin, "set thine heart on"; that is, considered attentively. No true servant of God escapes the eye of the adversary of God.
【욥1:9 JFB】9. fear God for naught—It is a mark of the children of Satan to sneer and not give credit to any for disinterested piety. Not so much God's gifts, as God Himself is "the reward" of His people (창15:1).
【욥1:10 JFB】10. his substance is increased—literally, "spread out like a flood"; Job's herds covered the face of the country.
【욥1:11 JFB】11. curse thee to thy face—in antithesis to God's praise of him (욥1:8), "one that feareth God." Satan's words are too true of many. Take away their prosperity and you take away their religion (말3:14).
【욥1:12 JFB】12. in thy power—Satan has no power against man till God gives it. God would not touch Job with His own hand, though Satan asks this (욥1:11, "thine"), but He allows the enemy to do so.
【욥1:13 JFB】욥1:13-22. Job, in Affliction, Blesses God, &c.
13. wine—not specified in 욥1:4. The mirth inspired by the "wine" here contrasts the more sadly with the alarm which interrupted it.
【욥1:13 MHCC】Satan brought Job's troubles upon him on the day that his children began their course of feasting. The troubles all came upon Job at once; while one messenger of evil tidings was speaking, another followed. His dearest and most valuable possessions were his ten children; news is brought him that they are killed. They were taken away when he had most need of them to comfort him under other losses. In God only have we a help present at all times. (Job 1:20-22)
【욥1:14 JFB】14. the asses feeding beside them—Hebrew, "she asses." A graphic picture of rural repose and peace; the more dreadful, therefore, by contrast is the sudden attack of the plundering Arabs.
【욥1:15 JFB】15. Sabeans—not those of Arabia-Felix, but those of Arabia-Deserta, descending from Sheba, grandson of Abraham and Keturah (창25:3). The Bedouin Arabs of the present day resemble, in marauding habits, these Sabeans (compare 창16:12).
I alone am escaped—cunningly contrived by Satan. One in each case escapes (욥1:16, 17, 19), and brings the same kind of message. This was to overwhelm Job, and leave him no time to recover from the rapid succession of calamities—"misfortunes seldom come single."
【욥1:16 JFB】16. fire of God—Hebraism for "a mighty fire"; as "cedars of God"—"lofty cedars" [시80:10]. Not lightning, which would not consume all the sheep and servants. Umbreit understands it of the burning wind of Arabia, called by the Turks "wind of poison." "The prince of the power of the air" [엡2:2] is permitted to have control over such destructive agents.
【욥1:17 JFB】17. Chaldeans—not merely robbers as the Sabeans; but experienced in war, as is implied by "they set in array three bands" (합1:6-8). Rawlinson distinguishes three periods: 1. When their seat of empire was in the south, towards the confluence of the Tigris and Euphrates. The Chaldean period, from 2300 B.C. to 1500 B.C. In this period was Chedorlaomer (창14:1), the Kudur of Hur or Ur of the Chaldees, in the Assyrian inscriptions, and the conqueror of Syria. 2. From 1500 to 625 B.C., the Assyrian period. 3. From 625 to 538 B.C. (when Cyrus the Persian took Babylon), the Babylonian period. "Chaldees" in Hebrew—Chasaim. They were akin, perhaps, to the Hebrews, as Abraham's sojourn in Ur, and the name "Chesed," a nephew of Abraham, imply. The three bands were probably in order to attack the three separate thousands of Job's camels (욥1:3).
【욥1:19 JFB】19. a great wind from the wilderness—south of Job's house. The tornado came the more violently over the desert, being uninterrupted (사21:1; 호13:15).
the young men—rather, "the young people"; including the daughters (so in 룻2:21).
【욥1:20 JFB】20. Job arose—not necessarily from sitting. Inward excitement is implied, and the beginning to do anything. He had heard the other messages calmly, but on hearing of the death of his children, then he arose; or, as Eichorn translates, he started up (삼하13:31). The rending of the mantle was the conventional mark of deep grief (창37:34). Orientals wear a tunic or shirt, and loose pantaloons; and over these a flowing mantle (especially great persons and women). Shaving the head was also usual in grief (렘41:5; 미1:16).
【욥1:20 MHCC】Job humbled himself under the hand of God. He reasons from the common state of human life, which he describes. We brought nothing of this world's goods into the world, but have them from others; and it is certain we can carry nothing out, but must leave them to others. Job, under all his losses, is but reduced to his first state. He is but where he must have been at last, and is only unclothed, or unloaded rather, a little sooner than he expected. If we put off our clothes before we go to bed, it is some inconvenience, but it may be the better borne when it is near bed-time. The same who gave hath taken away. See how Job looks above instruments, and keeps his eye upon the First Cause. Afflictions must not divert us from, but quicken us to religion. If in all our troubles we look to the Lord, he will support us. The Lord is righteous. All we have is from his gift; we have forfeited it by sin, and ought not to complain if he takes any part from us. Discontent and impatience charge God with folly. Against these Job carefully watched; and so must we, acknowledging that as God has done right, but we have done wickedly, so God has done wisely, but we have done very foolishly. And may the malice and power of Satan render that Saviour more precious to our souls, who came to destroy the works of the devil; who, for our salvation, suffered from that enemy far more than Job suffered, or we can think.
【욥1:21 JFB】21. Naked—(딤전6:7). "Mother's womb" is poetically the earth, the universal mother (전5:15; 12:7; 시139:15). Job herein realizes God's assertion (욥1:8) against Satan's (욥1:11). Instead of cursing, he blesses the name of Jehovah (Hebrew). The name of Jehovah, is Jehovah Himself, as manifested to us in His attributes (사9:6).
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.