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■ 욥기 5장
1. 부르짖어 보아라 네게 응답할 자가 있겠느냐 거룩한 자 중에 네가 누구에게로 향하겠느냐
Call now, if there be any that will answer thee; and to which of the saints wilt thou turn ?
2. 분노가 미련한 자를 죽이고 시기가 어리석은 자를 멸하느니라
For wrath killeth the foolish man , and envy slayeth the silly one .
3. 내가 미련한 자의 뿌리 박는 것을 보고 그 집을 당장에 저주하였노라
I have seen the foolish taking root : but suddenly I cursed his habitation .
4. 그 자식들은 평안한 데서 멀리 떠나고 성문에서 눌리나 구하는 자가 없으며
His children are far from safety , and they are crushed in the gate , neither is there any to deliver them.
5. 그 추수한 것은 주린 자가 먹되 가시나무 가운데 있는 것도 빼앗으며 올무가 그의 재산을 향하여 입을 벌리느니라
Whose harvest the hungry eateth up , and taketh it even out of the thorns , and the robber swalloweth up their substance .
6. 재앙은 티끌에서 일어나는 것이 아니요 고난은 흙에서 나는 것이 아니라
Although affliction cometh not forth of the dust , neither doth trouble spring out of the ground ;
7. 인생은 고난을 위하여 났나니 불티가 위로 날음 같으니라
Yet man is born unto trouble , as the sparks fly upward .
8. 나 같으면 하나님께 구하고 내 일을 하나님께 의탁하리라
I would seek unto God , and unto God would I commit my cause :
9. 하나님은 크고 측량할 수 없는 일을 행하시며 기이한 일을 셀 수 없이 행하시나니
Which doeth great things and unsearchable ; marvellous things without number :
10. 비를 땅에 내리시고 물을 밭에 보내시며
Who giveth rain upon the earth , and sendeth waters upon the fields :
11. 낮은 자를 높이 드시고 슬퍼하는 자를 흥기시켜 안전한 곳에 있게 하시느니라
To set up on high those that be low ; that those which mourn may be exalted to safety .
12. 하나님은 궤휼한 자의 계교를 파하사 그 손으로 하는 일을 이루지 못하게 하시며
He disappointeth the devices of the crafty , so that their hands cannot perform their enterprise .
13. 간교한 자로 자기 궤휼에 빠지게 하시며 사특한 자의 계교를 패하게 하시며
He taketh the wise in their own craftiness : and the counsel of the froward is carried headlong .
14. 그들은 낮에도 캄캄함을 만나고 대낮에도 더듬기를 밤과 같이 하느니라
They meet with darkness in the daytime , and grope in the noonday as in the night .
15. 하나님은 곤비한 자를 그들의 입의 칼에서, 강한 자의 손에서 면하게 하시나니
But he saveth the poor from the sword , from their mouth , and from the hand of the mighty .
16. 그러므로 가난한 자가 소망이 있고 불의가 스스로 입을 막느니라
So the poor hath hope , and iniquity stoppeth her mouth .
17. 볼지어다 하나님께 징계받는 자에게는 복이 있나니 그런즉 너는 전능자의 경책을 업신여기지 말지니라
Behold, happy is the man whom God correcteth : therefore despise not thou the chastening of the Almighty :
18. 하나님은 아프게 하시다가 싸매시며 상하게 하시다가 그 손으로 고치시나니
For he maketh sore , and bindeth up : he woundeth , and his hands make whole .
19. 여섯 가지 환난에서 너를 구원하시며 일곱 가지 환난이라도 그 재앙이 네게 미치지 않게 하시며
He shall deliver thee in six troubles : yea, in seven there shall no evil touch thee.
20. 기근 때에 죽음에서, 전쟁 때에 칼 권세에서 너를 구속하실 터인즉
In famine he shall redeem thee from death : and in war from the power of the sword .
21. 네가 혀의 채찍을 피하여 숨을 수가 있고 멸망이 올 때에도 두려워 아니할 것이라
Thou shalt be hid from the scourge of the tongue : neither shalt thou be afraid of destruction when it cometh .
22. 네가 멸망과 기근을 비웃으며 들짐승을 두려워 아니할 것은
At destruction and famine thou shalt laugh : neither shalt thou be afraid of the beasts of the earth .
23. 밭에 돌이 너와 언약을 맺겠고 들짐승이 너와 화친할 것임이라
For thou shalt be in league with the stones of the field : and the beasts of the field shall be at peace with thee.
24. 네가 네 장막의 평안함을 알고 네 우리를 살펴도 잃은 것이 없을 것이며
And thou shalt know that thy tabernacle shall be in peace ; and thou shalt visit thy habitation , and shalt not sin .
25. 네 자손이 많아지며 네 후예가 땅에 풀 같을 줄을 네가 알 것이라
Thou shalt know also that thy seed shall be great , and thine offspring as the grass of the earth .
26. 네가 장수하다가 무덤에 이르리니 곡식단이 그 기한에 운반되어 올리움 같으리라
Thou shalt come to thy grave in a full age , like as a shock of corn cometh in in his season .
27. 볼지어다 우리의 연구한 바가 이 같으니 너는 듣고 네게 유익된 줄 알지니라
Lo this, we have searched it, so it is; hear it, and know thou it for thy good.
■ 주석 보기
【욥5:1 JFB】욥5:1-27. Eliphaz' Conclusion from the Vision.
1. if there be any, &c.—Rather, "will He (God) reply to thee?" Job, after the revelation just given, cannot be so presumptuous as to think God or any of the holy ones (단4:17, "angels") round His throne, will vouchsafe a reply (a judicial expression) to his rebellious complaint.
【욥5:1 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
【욥5:1 MHCC】Eliphaz here calls upon Job to answer his arguments. Were any of the saints or servants of God visited with such Divine judgments as Job, or did they ever behave like him under their sufferings? The term, “saints,” holy, or more strictly, consecrated ones, seems in all ages to have been applied to the people of God, through the Sacrifice slain in the covenant of their reconciliation. Eliphaz doubts not that the sin of sinners directly tends to their ruin. They kill themselves by some lust or other; therefore, no doubt, Job has done some foolish thing, by which he has brought himself into this condition. The allusion was plain to Job's former prosperity; but there was no evidence of Job's wickedness, and the application to him was unfair and severe.
【욥5:2 JFB】2. wrath … envy—fretful and passionate complaints, such as Eliphaz charged Job with (욥4:5; so 잠14:30). Not, the wrath of God killeth the foolish, and His envy, &c.
【욥5:3 JFB】3. the foolish—the wicked. I have seen the sinner spread his "root" wide in prosperity, yet circumstances "suddenly" occurred which gave occasion for his once prosperous dwelling being "cursed" as desolate (시37:35, 36; 렘17:8).
【욥5:4 JFB】4. His children … crushed in the gate—A judicial formula. The gate was the place of judgment and of other public proceedings (시127:5; 잠22:22; 창23:10; 신21:19). Such propylæa have been found in the Assyrian remains. Eliphaz obliquely alludes to the calamity which cut off Job's children.
【욥5:5 JFB】5. even out of the thorns—Even when part of the grain remains hanging on the thorn bushes (or, "is growing among thorns," 마13:7), the hungry gleaner does not grudge the trouble of even taking it away, so clean swept away is the harvest of the wicked.
the robber—as the Sabeans, who robbed Job. Rather, translate "the thirsty," as the antithesis in the parallelism, "the hungry," proves.
【욥5:6 JFB】6. Although—rather, "for truly" [Umbreit].
affliction cometh not forth of the dust—like a weed, of its own accord. Eliphaz hints that the cause of it lay with Job himself.
【욥5:6 MHCC】Eliphaz reminds Job, that no affliction comes by chance, nor is to be placed to second causes. The difference between prosperity and adversity is not so exactly observed, as that between day and night, summer and winter; but it is according to the will and counsel of God. We must not attribute our afflictions to fortune, for they are from God; nor our sins to fate, for they are from ourselves. Man is born in sin, and therefore born to trouble. There is nothing in this world we are born to, and can truly call our own, but sin and trouble. Actual transgressions are sparks that fly out of the furnace of original corruption. Such is the frailty of our bodies, and the vanity of all our enjoyments, that our troubles arise thence as the sparks fly upward; so many are they, and so fast does one follow another. Eliphaz reproves Job for not seeking God, instead of quarrelling with him. Is any afflicted? let him pray. It is heart's ease, a salve for every sore. Eliphaz speaks of rain, which we are apt to look upon as a little thing; but if we consider how it is produced, and what is produced by it, we shall see it to be a great work of power and goodness. Too often the great Author of all our comforts, and the manner in which they are conveyed to us, are not noticed, because they are received as things of course. In the ways of Providence, the experiences of some are encouragements to others, to hope the best in the worst of times; for it is the glory of God to send help to the helpless, and hope to the hopeless. And daring sinners are confounded, and forced to acknowledge the justice of God's proceedings.
【욥5:7 JFB】7. Yet—rather, "Truly," or, But affliction does not come from chance, but is the appointment of God for sin; that is, the original birth-sin of man. Eliphaz passes from the particular sin and consequent suffering of Job to the universal sin and suffering of mankind. Troubles spring from man's common sin by as necessary a law of natural consequences as sparks (Hebrew, "sons of coal") fly upward. Troubles are many and fiery, as sparks (벧전4:12; 사43:2). Umbreit for "sparks" has "birds of prey;" literally, "sons of lightning," not so well.
【욥5:8 JFB】8. Therefore (as affliction is ordered by God, on account of sin), "I would" have you to "seek unto God" (사8:19; 암5:8; 렘5:24).
【욥5:11 JFB】11. Connected with 욥5:9. His "unsearchable" dealings are with a view to raise the humble and abase the proud (Lu 1:52). Therefore Job ought to turn humbly to Him.
【욥5:12 JFB】12. enterprise—literally, "realization." The Hebrew combines in the one word the two ideas, wisdom and happiness, "enduring existence" being the etymological and philosophical root of the combined notion [Umbreit].
【욥5:13 JFB】13. Paul (고전3:19) quoted this clause with the formula establishing its inspiration, "it is written." He cites the exact Hebrew words, not as he usually does the Septuagint, Greek version (시9:15). Haman was hanged on the gallows he prepared for Mordecai (에5:14; 7:10).
the wise—that is, "the cunning."
is carried headlong—Their scheme is precipitated before it is ripe.
【욥5:14 JFB】14. Judicial blindness often is sent upon keen men of the world (신28:29; 사59:10; 요9:39).
【욥5:15 JFB】15. "From the sword" which proceedeth "from their mouth" (시59:7; 57:4).
【욥5:16 JFB】16. the poor hath hope—of the interposition of God.
iniquity stoppeth her mouth—(시107:42; 미7:9, 10; 사52:15). Especially at the last day, through shame (Jude 15; 마22:12). The "mouth" was the offender (욥5:15), and the mouth shall then be stopped (사25:8) at the end.
【욥5:17 JFB】17. happy—not that the actual suffering is joyous; but the consideration of the righteousness of Him who sends it, and the end for which it is sent, make it a cause for thankfulness, not for complaints, such as Job had uttered (히12:11). Eliphaz implies that the end in this case is to call back Job from the particular sin of which he takes for granted that Job is guilty. Paul seems to allude to this passage in 히12:5; so 약1:12; 잠3:12. Eliphaz does not give due prominence to this truth, but rather to Job's sin. It is Elihu alone (욥32:1-37:24) who fully dwells upon the truth, that affliction is mercy and justice in disguise, for the good of the sufferer.
【욥5:17 MHCC】Eliphaz gives to Job a word of caution and exhortation: Despise not thou the chastening of the Almighty. Call it a chastening, which comes from the Father's love, and is for the child's good; and notice it as a messenger from Heaven. Eliphaz also encourages Job to submit to his condition. A good man is happy though he be afflicted, for he has not lost his enjoyment of God, nor his title to heaven; nay, he is happy because he is afflicted. Correction mortifies his corruptions, weans his heart from the world, draws him nearer to God, brings him to his Bible, brings him to his knees. Though God wounds, yet he supports his people under afflictions, and in due time delivers them. Making a wound is sometimes part of a cure. Eliphaz gives Job precious promises of what God would do for him, if he humbled himself. Whatever troubles good men may be in, they shall do them no real harm. Being kept from sin, they are kept from the evil of trouble. And if the servants of Christ are not delivered from outward troubles, they are delivered by them, and while overcome by one trouble, they conquer all. Whatever is maliciously said against them shall not hurt them. They shall have wisdom and grace to manage their concerns. The greatest blessing, both in our employments and in our enjoyments, is to be kept from sin. They shall finish their course with joy and honour. That man lives long enough who has done his work, and is fit for another world. It is a mercy to die seasonably, as the corn is cut and housed when fully ripe; not till then, but then not suffered to stand any longer. Our times are in God's hands; it is well they are so. Believers are not to expect great wealth, long life, or to be free from trials. But all will be ordered for the best. And remark from Job's history, that steadiness of mind and heart under trial, is one of the highest attainments of faith. There is little exercise for faith when all things go well. But if God raises a storm, permits the enemy to send wave after wave, and seemingly stands aloof from our prayers, then, still to hang on and trust God, when we cannot trace him, this is the patience of the saints. Blessed Saviour! how sweet it is to look unto thee, the Author and Finisher of faith, in such moments!
【욥5:18 JFB】18. he maketh sore, and bindeth up—(신32:39; 호6:1; 삼상2:6). An image from binding up a wound. The healing art consisted much at that time in external applications.
【욥5:19 JFB】19. in six … yea, in seven—(잠6:16; 암1:3). The Hebrew idiom fixes on a certain number (here "six"), in order to call attention as to a thing of importance; then increases the force by adding, with a "yea, nay seven," the next higher number; here "seven," the sacred and perfect number. In all possible troubles; not merely in the precise number "seven."
【욥5:20 JFB】20. power—(렘5:12). Hebrew, "hands."
of the sword—(겔35:5, Margin). Hands are given to the sword personified as a living agent.
【욥5:21 JFB】21. (시31:20; 렘18:18). Smite (Psalm 73. 9).
【욥5:22 JFB】22. famine thou shalt laugh—Not, in spite of destruction and famine, which is true (합3:17, 18), though not the truth meant by Eliphaz, but because those calamities shall not come upon thee. A different Hebrew word from that in 욥5:20; there, famine in general; here, the languid state of those wanting proper nutriment [Barnes].
【욥5:23 JFB】23. in league with the stones of the field—They shall not hurt the fertility of thy soil; nor the wild beasts thy fruits; spoken in Arabia-Deserta, where stones abounded. Arabia, derived from Arabah—a desert plain. The first clause of this verse answers to the first clause of 욥5:22; and the last of this verse to the last of that verse. The full realization of this is yet future (사65:23, 25; 호2:18).
【욥5:24 JFB】24. know—"Thou shalt rest in the assurance, that thine habitation is the abode of peace; and (if) thou numberest thine herd, thine expectations prove not fallacious" [Umbreit]. "Sin" does not agree with the context. The Hebrew word—"to miss" a mark, said of archers (유20:16). The Hebrew for "habitation" primarily means "the fold for cattle"; and for "visit," often to "take an account of, to number." "Peace" is the common Eastern salutation; including inward and outward prosperity.
【욥5:25 JFB】25. as the grass—(시72:16). Properly, "herb-bearing seed" (창1:11, 12).
【욥5:26 JFB】26. in a full age—So "full of days" (욥42:17; 창35:29). Not mere length of years, but ripeness for death, one's inward and outward full development not being prematurely cut short, is denoted (사65:22).
Thou shalt come—not literally, but expressing willingness to die. Eliphaz speaks from the Old Testament point of view, which made full years a reward of the righteous (시91:16; 출20:12), and premature death the lot of the wicked (시55:23). The righteous are immortal till their work is done. To keep them longer would be to render them less fit to die. God takes them at their best (사57:1). The good are compared to wheat (마13:30).
cometh in—literally, "ascends." The corn is lifted up off the earth and carried home; so the good man "is raised into the heap of sheaves" [Umbreit].
※ 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.