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■ 욥기 4장
1. 데만 사람 엘리바스가 대답하여 가로되
Then Eliphaz the Temanite answered and said ,
2. 누가 네게 말하면 네가 염증이 나겠느냐 날지라도 누가 참고 말하지 아니하겠느냐
If we assay to commune with thee, wilt thou be grieved ? but who can withhold himself from speaking ?
3. 전에 네가 여러 사람을 교훈하였고 손이 늘어진 자면 강하게 하였고
Behold, thou hast instructed many , and thou hast strengthened the weak hands .
4. 넘어져 가는 자를 말로 붙들어 주었고 무릎이 약한 자를 강하게 하였거늘
Thy words have upholden him that was falling , and thou hast strengthened the feeble knees .
5. 이제 이 일이 네게 임하매 네가 답답하여 하고 이 일이 네게 당하매 네가 놀라는구나
But now it is come upon thee, and thou faintest ; it toucheth thee, and thou art troubled .
6. 네 의뢰가 경외함에 있지 아니하냐 네 소망이 네 행위를 완전히 함에 있지 아니하냐
Is not this thy fear , thy confidence , thy hope , and the uprightness of thy ways ?
7. 생각하여 보라 죄없이 망한 자가 누구인가 정직한 자의 끊어짐이 어디 있는가
Remember , I pray thee, who ever perished , being innocent ? or where were the righteous cut off ?
8. 내가 보건대 악을 밭갈고 독을 뿌리는 자는 그대로 거두나니
Even as I have seen , they that plow iniquity , and sow wickedness , reap the same.
9. 다 하나님의 입기운에 멸망하고 그 콧김에 사라지느니라
By the blast of God they perish , and by the breath of his nostrils are they consumed .
10. 사자의 우는 소리와 사나운 사자의 목소리가 그치고 젊은 사자의 이가 부러지며
The roaring of the lion , and the voice of the fierce lion , and the teeth of the young lions , are broken .
11. 늙은 사자는 움킨 것이 없어 죽고 암사자의 새끼는 흩어지느니라
The old lion perisheth for lack of prey , and the stout lion’s whelps are scattered abroad .
12. 무슨 말씀이 내게 가만히 임하고 그 가는 소리가 내 귀에 들렸었나니
Now a thing was secretly brought to me, and mine ear received a little thereof.
13. 곧 사람이 깊이 잠들 때쯤 하여서니라 내가 그 밤의 이상으로 하여 생각이 번거로울 때에
In thoughts from the visions of the night , when deep sleep falleth on men ,
14. 두려움과 떨림이 내게 이르러서 모든 골절이 흔들렸었느니라
Fear came upon me, and trembling , which made all my bones to shake .
15. 그 때에 영이 내 앞으로 지나매 내 몸에 털이 주뼛하였었느니라
Then a spirit passed before my face ; the hair of my flesh stood up :
16. 그 영이 서는데 그 형상을 분변치는 못하여도 오직 한 형상이 내 눈 앞에 있었느니라 그 때 내가 종용한 중에 목소리를 들으니 이르기를
It stood still , but I could not discern the form thereof: an image was before mine eyes , there was silence , and I heard a voice , saying,
17. 인생이 어찌 하나님보다 의롭겠느냐 사람이 어찌 그 창조하신 이보다 성결하겠느냐
Shall mortal man be more just than God ? shall a man be more pure than his maker ?
18. 하나님은 그 종이라도 오히려 믿지 아니하시며 그 사자라도 미련하다 하시나니
Behold, he put no trust in his servants ; and his angels he charged with folly :
19. 하물며 흙 집에 살며 티끌로 터를 삼고 하루살이에게라도 눌려 죽을 자이겠느냐
How much less in them that dwell in houses of clay , whose foundation is in the dust , which are crushed before the moth ?
20. 조석 사이에 멸한 바 되며 영원히 망하되 생각하는 자가 없으리라
They are destroyed from morning to evening : they perish for ever without any regarding it.
21. 장막 줄을 그들에게서 뽑지 아니하겠느냐 그들이 죽나니 지혜가 없느니라
Doth not their excellency which is in them go away ? they die , even without wisdom .
■ 주석 보기
【욥4:1 JFB】욥4:1-21. First Speech of Eliphaz.
1. Eliphaz—the mildest of Job's three accusers. The greatness of Job's calamities, his complaints against God, and the opinion that calamities are proofs of guilt, led the three to doubt Job's integrity.
【욥4:1 CWC】[FIRST SERIES OF THE DEBATE]
The first series of the debate may be outlined as follows:*
(1) With Eliphaz, 4-7.
(a) Speech of Eliphaz, 4, 5.
(b) Reply of Job, 6, 7.
(2) With Bildad, 8-10.
(a) Speech of Bildad, 8.
(b) Reply of Job, 9, 10.
(3) With Zophar, 11-14.
(a) Speech of Zophar, 11.
(b) Reply of Job, 12-14.
It is thought the debate may have occupied several days, by which supposition some of the difficulties of the book are removed. In the first place, this leads to the opinion that the addresses were not impromptu, but that each speaker had time for the composition of his finished utterances in reply to the one who went before him.
In the second place, it throws light on the authorship of the book, because all the author had to do was to prepare the introductory and concluding historical statements, and then collect and arrange the speeches that had been actually made. These speeches would be preserved in the memory, and the work of the editor would be rather that of a compiler than an original author, although he may have been as inspired for the one work as for the other.
The debate is occasioned by the complaints of Job recorded in chapter 3, and up to which time his friends had been silent.
Eliphaz and Job.
Eliphaz commences with delicacy and candor, showing the inconsistency of a good man's repining under discipline, and advances the position that the truly righteous are never overthrown, while the wicked are always dealt with according to their sins. He establishes his position by a vision, and while he does not apply all he has said to Job, he yet leaves no doubt that it was intended for him, advising him to turn to God that he may find happiness and come to an honored old age.
Job replies, justifying himself for complaining. He wishes he might die. His friends have disappointed him. They are a deceitful brook, but if they would use reasonable arguments he would listen to them. He describes his sufferings as one pursued of God, exhibiting much impatience.
Bildad and Job.
Bildad, who is provokingly severe, replies in chapter 8. Job is wicked and his children have been cut off for their wickedness. He exhorts him to repent and enforces his exhortations by the opinions of other men.
Job's reply covers chapters 9 and 10, and being calm at first he acknowledges God's supremacy and admits his own imperfection. The arguments of his friends, however, cannot be defended. He refers to his sorrows again and complains that God treats him as if he were a guilty man. His excitement grows until he again expresses the desire for death.
Zophar and Job.
Zophar, like Bildad, is somewhat violent. In his eyes Job has no sense, whom he rebukes for seeking to maintain innocence before God. Zophar's language is magnificent when he treats of the supremacy of God, but like the previous speakers, he exhorts Job to acknowledge his sins that he may find prosperity and peace.
The debate is closed by Job, who groups his opponents and answers them as a whole. He is sarcastic. He follows their example in quoting a number of proverbial sayings. He attacks their motives. Their arguments were unsound. They were mocking God by defending His government in such a way as they had done. They had cause for fear and trembling in consequence of this. He wishes that he might present his case directly before God rather than the tribunal of man. He would ask of God only two things, that He would withdraw His hand from him and not overawe him by His great power. His calamities are overwhelming, and he concludes with a pathetic description of the frailty and uncertainty of human life.
Note to Teachers.
To those using these lessons in classes, the author recommends that they employ each reference to any of the speeches as a basis for a question or questions on the text of the chapter as follows:
1. How does Eliphaz show delicacy of speech ? How does he allude to the inconsistency of repining under discipline in the case of a good man? In which verses does he advance the position that the righteous are never overthrown? In which does he teach the opposite to this concerning the wicked? Can you give the details of his vision? Name the verses in chapter 5 in which he exhorts Job to turn to God. Name the verses in which he encourages him to do this.
2. How does Job express his desire for death in chapter 6? In what language does he express his feelings towards his friends? How is his impatience with God illustrated?
3. Give some illustrations of Bildad's severity. In what verses of chapter 8 does be draw comparisons from earlier authorities?
4. Give some illustrations of God's supremacy in chapter 9.
5. Give some illustrations of Job's sense of imperfection. Give some illustrations of his increased excitement towards the close of chapter 10.
6. Why should Zophar be described as violent? Give two or three illustrations of Zophar's magnificent description of God. In what language does he exhort Job to acknowledge his sins?
7. Indicate Job's sarcasm in chapter 12. How does he attack the motives of his opponents and the unsoundness of their arguments? In what language does he warn them? Give the verse in chapter 13 where he appeals directly to God. What language in chapter 14 justifies the last sentence in the text of our lesson?
*For this outline and the following credit is due to Dr. Albert Barnes.
SECOND SERIES OF THE DEBATE
【욥4:1 MHCC】Satan undertook to prove Job a hypocrite by afflicting him; and his friends concluded him to be one because he was so afflicted, and showed impatience. This we must keep in mind if we would understand what passed. Eliphaz speaks of Job, and his afflicted condition, with tenderness; but charges him with weakness and faint-heartedness. Men make few allowances for those who have taught others. Even pious friends will count that only a touch which we feel as a wound. Learn from hence to draw off the mind of a sufferer from brooding over the affliction, to look at the God of mercies in the affliction. And how can this be done so well as by looking to Christ Jesus, in whose unequalled sorrows every child of God soonest learns to forget his own?
【욥4:2 JFB】2. If we assay to commune—Rather, two questions, "May we attempt a word with thee? Wilt thou be grieved at it?" Even pious friends often count that only a touch which we feel as a wound.
【욥4:3 JFB】3. weak hands—사35:3; 삼하4:1.
【욥4:5 JFB】5. thou art troubled—rather, "unhinged," hast lost thy self-command (살전3:3).
【욥4:6 JFB】6. Is not this thy fear, thy confidence, &c.—Does thy fear, thy confidence, come to nothing? Does it come only to this, that thou faintest now? Rather, by transposition, "Is not thy fear (of God) thy hope? and the uprightness of thy ways thy confidence? If so, bethink thee, who ever perished being innocent?" [Umbreit]. But Lu 13:2, 3 shows that, though there is a retributive divine government even in this life, yet we cannot judge by the mere outward appearance. "One event is outwardly to the righteous and to the wicked" (전9:2); but yet we must take it on trust, that God deals righteously even now (시37:25; 사33:16). Judge not by a part, but by the whole of a godly man's life, and by his end, even here (약5:11). The one and the same outward event is altogether a different thing in its inward bearings on the godly and on the ungodly even here. Even prosperity, much more calamity, is a punishment to the wicked (잠1:32). Trials are chastisements for their good (to the righteous) (시119:67, 71, 75). See Preface on the Design of this book (see Introduction).
【욥4:7 MHCC】Eliphaz argues, 1. That good men were never thus ruined. But there is one event both to the righteous and to the wicked, 전9:2, both in life and death; the great and certain difference is after death. Our worst mistakes are occasioned by drawing wrong views from undeniable truths. 2. That wicked men were often thus ruined: for the proof of this, Eliphaz vouches his own observation. We may see the same every day.
【욥4:8 JFB】8. they that plough iniquity … reap the same—(잠22:8; 호8:7; 10:13; 갈6:7, 8).
【욥4:9 JFB】9. breath of his nostrils—God's anger; a figure from the fiery winds of the East (욥1:16; 사5:25; 시18:8, 15).
【욥4:10 JFB】10, 11. lion—that is, wicked men, upon whom Eliphaz wished to show that calamities come in spite of their various resources, just as destruction comes on the lion in spite of his strength (시58:6; 딤후4:17). Five different Hebrew terms here occur for "lion." The raging of the lion (the tearer), and the roaring of the bellowing lion and the teeth of the young lions, not whelps, but grown up enough to hunt for prey. The strong lion, the whelps of the lioness (not the stout lion, as in English Version) [Barnes and Umbreit]. The various phases of wickedness are expressed by this variety of terms: obliquely, Job, his wife, and children, may be hinted at by the lion, lioness, and whelps. The one verb, "are broken," does not suit both subjects; therefore, supply "the roaring of the bellowing lion is silenced." The strong lion dies of want at last, and the whelps, torn from the mother, are scattered, and the race becomes extinct.
【욥4:12 JFB】12. a thing—Hebrew, a "word." Eliphaz confirms his view by a divine declaration which was secretly and unexpectedly imparted to him.
a little—literally, "a whisper"; implying the still silence around, and that more was conveyed than articulate words could utter (욥26:14; 고후12:4).
【욥4:12 MHCC】Eliphaz relates a vision. When we are communing with our own hearts, and are still, 시4:4, then is a time for the Holy Spirit to commune with us. This vision put him into very great fear. Ever since man sinned, it has been terrible to him to receive communications from Heaven, conscious that he can expect no good tidings thence. Sinful man! shall he pretend to be more just, more pure, than God, who being his Maker, is his Lord and Owner? How dreadful, then, the pride and presumption of man! How great the patience of God! Look upon man in his life. The very foundation of that cottage of clay in which man dwells, is in the dust, and it will sink with its own weight. We stand but upon the dust. Some have a higher heap of dust to stand upon than others but still it is the earth that stays us up, and will shortly swallow us up. Man is soon crushed; or if some lingering distemper, which consumes like a moth, be sent to destroy him, he cannot resist it. Shall such a creature pretend to blame the appointments of God? Look upon man in his death. Life is short, and in a little time men are cut off. Beauty, strength, learning, not only cannot secure them from death, but these things die with them; nor shall their pomp, their wealth, or power, continue after them. Shall a weak, sinful, dying creature, pretend to be more just than God, and more pure than his Maker? No: instead of quarrelling with his afflictions, let him wonder that he is out of hell. Can a man be cleansed without his Maker? Will God justify sinful mortals, and clear them from guilt? or will he do so without their having an interest in the righteousness and gracious help of their promised Redeemer, when angels, once ministering spirits before his throne, receive the just recompence of their sins? Notwithstanding the seeming impunity of men for a short time, though living without God in the world, their doom is as certain as that of the fallen angels, and is continually overtaking them. Yet careless sinners note it so little, that they expect not the change, nor are wise to consider their latter end.
【욥4:13 JFB】13. In thoughts from the visions of the night—[So Winer]. While revolving night visions previously made to him (단2:29). Rather, "In my manifold (Hebrew, divided) thoughts, before the visions of the night commenced"; therefore not a delusive dream (시4:4) [Umbreit].
deep sleep—(창2:21; 15:12).
【욥4:16 JFB】16. It stood still—At first the apparition glides before Eliphaz, then stands still, but with that shadowy indistinctness of form which creates such an impression of awe; a gentle murmur: not (English Version): there was silence; for in 왕상19:12, the voice, as opposed to the previous storm, denotes a gentle, still murmur.
【욥4:17 JFB】17. mortal man … a man—Two Hebrew words for "man" are used; the first implying his feebleness; the second his strength. Whether feeble or strong, man is not righteous before God.
more just than God … more pure than his maker—But this would be self-evident without an oracle.
【욥4:18 JFB】18. folly—Imperfection is to be attributed to the angels, in comparison with Him. The holiness of some of them had given way (벧후2:4), and at best is but the holiness of a creature. Folly is the want of moral consideration [Umbreit].
【욥4:19 JFB】19. houses of clay—(고후5:1). Houses made of sun-dried clay bricks are common in the East; they are easily washed away (마7:27). Man's foundation is this dust (창3:19).
before the moth—rather, "as before the moth," which devours a garment (욥13:28; 시39:11; 사50:9). Man, who cannot, in a physical point of view, stand before the very moth, surely cannot, in a moral, stand before God.
【욥4:20 JFB】20. from morning to evening—unceasingly; or, better, between the morning and evening of one short day (so 출18:14; 사38:12).
They are destroyed—better, "they would be destroyed," if God withdrew His loving protection. Therefore man must not think to be holy before God, but to draw holiness and all things else from God (욥4:17).
※ 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.