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■ 욥기 8장
1. 수아 사람 빌닷이 대답하여 가로되
Then answered Bildad the Shuhite , and said ,
2. 네가 어느 때까지 이런 말을 하겠으며 어느 때까지 네 입의 말이 광풍과 같겠는가
How long wilt thou speak these things? and how long shall the words of thy mouth be like a strong wind ?
3. 하나님이 어찌 심판을 굽게 하시겠으며 전능하신 이가 어찌 공의를 굽게 하시겠는가
Doth God pervert judgment ? or doth the Almighty pervert justice ?
4. 네 자녀들이 주께 득죄하였으므로 주께서 그들을 그 죄에 붙이셨나니
If thy children have sinned against him, and he have cast them away for their transgression ;
5. 네가 만일 하나님을 부지런히 구하며 전능하신 이에게 빌고
If thou wouldest seek unto God betimes , and make thy supplication to the Almighty ;
6. 또 청결하고 정직하면 정녕 너를 돌아보시고 네 의로운 집으로 형통하게 하실 것이라
If thou wert pure and upright ; surely now he would awake for thee, and make the habitation of thy righteousness prosperous .
7. 네 시작은 미약하였으나 네 나중은 심히 창대하리라
Though thy beginning was small , yet thy latter end should greatly increase .
8. 청컨대 너는 옛시대 사람에게 물으며 열조의 터득한 일을 배울지어다
For enquire , I pray thee, of the former age , and prepare thyself to the search of their fathers :
9. (우리는 어제부터 있었을 뿐이라 지식이 망매하니 세상에 있는 날이 그림자와 같으니라)
(For we are but of yesterday , and know nothing, because our days upon earth are a shadow :)
10. 그들이 네게 가르쳐 이르지 아니하겠느냐 그 마음에서 나는 말을 발하지 아니하겠느냐
Shall not they teach thee, and tell thee, and utter words out of their heart ?
11. 왕골이 진펄이 아니고 나겠으며 갈대가 물 없이 자라겠느냐
Can the rush grow up without mire ? can the flag grow without water ?
12. 이런 것은 푸르러도 아직 벨 때 되기 전에 다른 풀보다 일찍이 마르느니라
Whilst it is yet in his greenness , and not cut down , it withereth before any other herb .
13. 하나님을 잊어버리는 자의 길은 다 이와 같고 사곡한 자의 소망은 없어지리니
So are the paths of all that forget God ; and the hypocrite’s hope shall perish :
14. 그 믿는 것이 끊어지고 그 의지하는 것이 거미줄 같은즉
Whose hope shall be cut off , and whose trust shall be a spider’s web .
15. 그 집을 의지할지라도 집이 서지 못하고 굳게 잡아도 집이 보존되지 못하리라
He shall lean upon his house , but it shall not stand : he shall hold it fast, but it shall not endure .
16. 식물이 일광을 받고 푸르러서 그 가지가 동산에 뻗어가며
He is green before the sun , and his branch shooteth forth in his garden .
17. 그 뿌리가 돌 무더기에 서리어서 돌 가운데로 들어갔을지라도
His roots are wrapped about the heap , and seeth the place of stones .
18. 그곳에서 뽑히면 그 자리도 모르는 체하고 이르기를 내가 너를 보지 못하였다 하리니
If he destroy him from his place , then it shall deny him, saying, I have not seen thee.
19. 그 길의 희락은 이와 같고 그 후에 다른 것이 흙에서 나리라
Behold, this is the joy of his way , and out of the earth shall others grow .
20. 하나님은 순전한 사람을 버리지 아니하시고 악한 자를 붙들어 주지 아니하신즉
Behold, God will not cast away a perfect man, neither will he help the evil doers :
21. 웃음으로 네 입에, 즐거운 소리로 네 입술에 채우시리니
Till he fill thy mouth with laughing , and thy lips with rejoicing .
22. 너를 미워하는 자는 부끄러움을 입을 것이라 악인의 장막은 없어지리라
They that hate thee shall be clothed with shame ; and the dwelling place of the wicked shall come to nought .
■ 주석 보기
【욥8:1 JFB】욥8:1-22. The Address of Bildad.
【욥8:1 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
【욥8:1 MHCC】Job spake much to the purpose; but Bildad, like an eager, angry disputant, turns it all off with this, How long wilt thou speak these things? Men's meaning is not taken aright, and then they are rebuked, as if they were evil-doers. Even in disputes on religion, it is too common to treat others with sharpness, and their arguments with contempt. Bildad's discourse shows that he had not a favourable opinion of Job's character. Job owned that God did not pervert judgment; yet it did not therefore follow that his children were cast-aways, or that they did for some great transgression. Extraordinary afflictions are not always the punishment of extraordinary sins, sometimes they are the trials of extraordinary graces: in judging of another's case, we ought to take the favorable side. Bildad puts Job in hope, that if he were indeed upright, he should yet see a good end of his present troubles. This is God's way of enriching the souls of his people with graces and comforts. The beginning is small, but the progress is to perfection. Dawning light grows to noon-day.
【욥8:2 JFB】2. like a … wind?—disregarding restraints, and daring against God.
【욥8:3 JFB】3. The repetition of "pervert" gives an emphasis galling to Job (욥34:12). "Wouldst thou have God," as thy words imply, "pervert judgment," by letting thy sins go unpunished? He assumes Job's guilt from his sufferings.
【욥8:4 JFB】4. If—Rather, "Since thy children have sinned against Him, and (since) He has cast them away (Hebrew, by the hand of) for their transgressions, (yet) if thou wouldst seek unto God, &c., if thou wert pure, &c., surely [even] now He would awake for thee." Umbreit makes the apodosis to, "since thy children," &c., begin at "He has cast them away." Also, instead of "for," "He gave them up to (literally, into the hand of) their own guilt." Bildad expresses the justice of God, which Job had arraigned. Thy children have sinned; God leaves them to the consequence of their sin; most cutting to the heart of the bereaved father.
【욥8:5 JFB】5. seek unto God betimes—early. Make it the first and chief anxiety (시78:34; 호5:15; 사26:9; 잠8:17; 13:24).
【욥8:6 JFB】6. He would awake for thee—that is, arise to thy help. God seemed to be asleep toward the sufferer (시35:23; 7:6; 사51:9).
make … prosperous—restore to prosperity thy (their) righteous habitation. Bildad assumes it to have been heretofore the habitation of guilt.
【욥8:7 JFB】7. thy beginning—the beginning of thy new happiness after restoration.
latter end—(욥42:12; 잠23:18).
【욥8:8 JFB】8, 9. The sages of the olden time reached an age beyond those of Job's time (see on 욥42:16), and therefore could give the testimony of a fuller experience.
【욥8:8 MHCC】Bildad discourses well of hypocrites and evil-doers, and the fatal end of all their hopes and joys. He proves this truth of the destruction of the hopes and joys of hypocrites, by an appeal to former times. Bildad refers to the testimony of the ancients. Those teach best that utter words out of their heart, that speak from an experience of spiritual and divine things. A rush growing in fenny ground, looking very green, but withering in dry weather, represents the hypocrite's profession, which is maintained only in times of prosperity. The spider's web, spun with great skill, but easily swept away, represents a man's pretensions to religion when without the grace of God in his heart. A formal professor flatters himself in his own eyes, doubts not of his salvation, is secure, and cheats the world with his vain confidences. The flourishing of the tree, planted in the garden, striking root to the rock, yet after a time cut down and thrown aside, represents wicked men, when most firmly established, suddenly thrown down and forgotten. This doctrine of the vanity of a hypocrite's confidence, or the prosperity of a wicked man, is sound; but it was not applicable to the case of Job, if confined to the present world.
【욥8:9 JFB】9. of yesterday—that is, a recent race. We know nothing as compared with them because of the brevity of our lives; so even Jacob (창47:9). Knowledge consisted then in the results of observation, embodied in poetical proverbs, and handed down by tradition. Longevity gave the opportunity of wider observation.
a shadow—(시144:4; 대상29:15).
【욥8:10 JFB】10. teach thee—욥6:24 had said, "Teach me." Bildad, therefore, says, "Since you want teaching, inquire of the fathers. They will teach thee."
utter words—more than mere speaking; "put forth well-considered words."
out of their heart—from observation and reflection; not merely, from their mouth: such, as Bildad insinuates, were Job's words. 욥8:11-13 embody in poetic and sententious form (probably the fragment of an old poem) the observation of the elders. The double point of comparison between the ungodly and the paper-reed is: 1. the luxuriant prosperity at first; and, 2. the sudden destruction.
【욥8:11 JFB】11. rush—rather, "paper-reed": The papyrus of Egypt, which was used to make garments, shoes, baskets, boats, and paper (a word derived from it). It and the flag, or bulrush, grow only in marshy places (such as are along the Nile). So the godless thrives only in external prosperity; there is in the hypocrite no inward stability; his prosperity is like the rapid growth of water plants.
【욥8:12 JFB】12. not cut down—Before it has ripened for the scythe, it withers more suddenly than any herb, having no self-sustaining power, once that the moisture is gone, which other herbs do not need in the same degree. So ruin seizes on the godless in the zenith of prosperity, more suddenly than on others who appear less firmly seated in their possessions [Umbreit] (시112:10).
【욥8:13 JFB】13. paths—so "ways" (잠1:19).
all that forget God—the distinguishing trait of the godless (시9:17; 50:22).
【욥8:14 JFB】14. cut off—so Gesenius; or, to accord with the metaphor of the spider's "house," "The confidence (on which he builds) shall be laid in ruins" (사59:5, 6).
【욥8:15 JFB】15. he shall hold it fast—implying his eager grasp, when the storm of trial comes: as the spider "holds fast" by its web; but with this difference: the light spider is sustained by that on which it rests; the godless is not by the thin web on which he rests. The expression, "Hold fast," properly applies to the spider holding his web, but is transferred to the man. Hypocrisy, like the spider's web, is fine-spun, flimsy, and woven out of its own inventions, as the spider's web out of its own bowels. An Arab proverb says, "Time destroys the well-built house, as well as the spider's web."
【욥8:16 JFB】16. before the sun—that is, he (the godless) is green only before the sun rises; but he cannot bear its heat, and withers. So succulent plants like the gourd (욘4:7, 8). But the widespreading in the garden does not quite accord with this. Better, "in sunshine"; the sun representing the smiling fortune of the hypocrite, during which he wondrously progresses [Umbreit]. The image is that of weeds growing in rank luxuriance and spreading over even heaps of stones and walls, and then being speedily torn away.
【욥8:17 JFB】17. seeth the place of stones—Hebrew, "the house of stones"; that is, the wall surrounding the garden. The parasite plant, in creeping towards and over the wall—the utmost bound of the garden—is said figuratively to "see" or regard it.
【욥8:18 JFB】18. If He (God) tear him away (properly, "to tear away rapidly and violently") from his place, "then it [the place personified] shall deny him" (시103:16). The very soil is ashamed of the weeds lying withered on its surface, as though it never had been connected with them. So, when the godless falls from prosperity, his nearest friends disown him.
【욥8:19 JFB】19. Bitter irony. The hypocrite boasts of joy. This then is his "joy" at the last.
and out of the earth—others immediately, who take the place of the man thus punished; not godly men (마3:9). For the place of the weeds is among stones, where the gardener wishes no plants. But, ungodly; a fresh crop of weeds always springs up in the place of those torn up: there is no end of hypocrites on earth [Umbreit].
【욥8:20 JFB】20. Bildad regards Job as a righteous man, who has fallen into sin.
God will not cast away a perfect man—(or godly man, such as Job was), if he will only repent. Those alone who persevere in sin God will not help (Hebrew, "take by the hand," 시73:23; 사41:13; 42:6) when fallen.
【욥8:20 MHCC】Bildad here assures Job, that as he was so he should fare; therefore they concluded, that as he fared so he was. God will not cast away an upright man; he may be cast down for a time, but he shall not be cast away for ever. Sin brings ruin on persons and families. Yet to argue, that Job was an ungodly, wicked man, was unjust and uncharitable. The mistake in these reasonings arose from Job's friends not distinguishing between the present state of trial and discipline, and the future state of final judgment. May we choose the portion, possess the confidence, bear the cross, and die the death of the righteous; and, in the mean time, be careful neither to wound others by rash judgments, nor to distress ourselves needlessly about the opinions of our fellow-creatures.
【욥8:21 JFB】21. Till—literally, "to the point that"; God's blessing on thee, when repentant, will go on increasing to the point that, or until, &c.
※ 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.