Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Eliphaz reproves Job for his attempts to clear his character and establish his innocence, Job 22:1-4. Charges him with innumerable transgressions; with oppressions towards his brethren, cruelty to the poor, hard-heartedness to the needy, and uncharitableness towards the widow and the orphan; and says it is on these accounts that snares and desolations are come upon him, Job 22:5-11. Speaks of the majesty and justice of God: how he cut off the ante-diluvians, the inhabitants of Sodom and the cities of the plain, Job 22:12-20. Exhorts him to repent and acknowledge his sins, and promises him great riches and prosperity, Job 22:21-30.
INTRODUCTION TO Job 22
This chapter contains the third and last reply of Eliphaz to Job, in which he charges him with having too high an opinion of himself, of his holiness and righteousness, as if God was profited by it, and laid thereby under obligation to him, whereas he was not, Job 22:1; and as if he reproved and chastised him, because of his fear of him, whereas it was because of his sins, Job 22:4; an enumeration of which he gives, as of injustice, oppression, cruelty to the poor, and even of atheism and infidelity, for which snares and fears were around him, and various calamities, Job 22:6; and compares his way and course of life to that of the men of the old world, and the inhabitants of Sodom and Gomorrah, and suggests that his end would be like theirs, unless he repented, Job 22:15; and then concludes with an exhortation to him to return to God by repentance, and to reform, when he should see happy times again, and enjoy much outward and inward prosperity, and be an instrument of doing much good to many, Job 22:21.
Ch. 22–31. The Third Circle of Speeches
In the first round of speeches the three friends exhausted the argument from the general conception of God. In the second they exhausted the argument from the operation of His providence in the world, as observed in the fate of the wicked. To the last Job had replied by a direct contradiction, adducing facts and testimony in proof that the fate of the wicked man in God’s providence was in no way so uniformly miserable as the three friends had represented (ch. 21.) There is, manifestly, now left but one weapon in the hands of the three friends, namely, to express openly what they had hinted at formerly in a veiled manner, and charge Job directly with great sins. This charge is made by Eliphaz in the opening speech of the third round of debate (ch. 22.)
As in the two preceding circles of debate, Job’s mind is too much absorbed in the contemplation of the great mystery of providence, which he had set before himself in ch. 21, to be able for a time to give heed to the shameful charges of Eliphaz against him. He dwells in his reply still, continuing the thought of ch. 21, upon the riddle of God’s rule of the world. He misses rectitude in this rule, and can observe no principle of moral government as he understands it. This is true not only in his own instance (ch. 23), but also on the broad field of the world in general (ch. 24.) God, though He knows his innocence, has resolved to destroy him (ch. Job 23:13). It is this feeling about God that terrifies and paralyses him, not his mere calamities in themselves (ch. Job 23:15-17). But the same absence of righteousness in the rule of the world is observed everywhere. Men cannot perceive God doing judgment and dispensing righteousness among them (ch. Job 24:1).
Bildad in his reply (ch. 25) passes by the facts adduced by Job, and touches only his arrogance in assuming to be innocent before God: How should man, who is a worm, be pure before the omnipotent ruler of the world? Such words in no way help Job. He knows God’s power and greatness not less than Bildad, and he replies by rivalling this speaker in extolling the greatness of God (ch. 26).
Then he comes to what he had not yet directly touched upon, the charges of wickedness made against him. These he denies under a solemn oath (ch. Job 27:1-6). Here follow in ch. Job 27:7 seq. and ch. 28 two passages which are difficult to fit into this part of the Book.
Finally Job takes a comprehensive survey of his mysterious history as a whole, ch. 29–31:—
First, looking back with pathetic regret upon his former days, when his children were about him and he was prosperous and honoured among men, ch. 29;
Second, contrasting with this happier past his present abasement, the contempt in which he is held by the lowest of mankind, and the mysterious afflictions of God upon him, ch. 30;
And third, protesting that this affliction had come upon him for no sin of which he had been guilty; and ending with the impassioned cry that God would make known to him the charge which He has against him, ch. 31.
Ch. 22. Eliphaz directly charges Job with great Wickedness
Nothing now remains for the Friends but to make against Job openly the charge of great wickedness which they had hitherto only covertly insinuated. Eliphaz makes this charge in the present chapter. The charge, however, arises naturally out of Job’s last speech. He had there spoken as if no moral principle could be detected in God’s treatment of men (Job 21:23-26). He had said the like of this, indeed, before, but only in the heat of debate (Job 9:22): now he propounded the theory as part of a settled conviction, and sustained it by arguments. Moreover, his fascinating pictures of the felicity and joyous existence of the wicked, who bade God depart from them, were painful to a righteous mind, and naturally suggested that, in spite of his professed repudiation of them (Job 21:16), he was in secret sympathy with the principles of such men (Job 22:15). To these two points in Job’s speech Eliphaz attaches his rejoinder.
First, to Job’s statement that he missed all principle of righteousness in God’s providential rule of men Eliphaz replies that there must be some principle in it. The cause of God’s afflicting a man is not to be sought for in God Himself, as if it arose out of any self-seeking on His part, or any respect He had to Himself, for a man’s righteousness is no profit to God, neither is his wickedness any loss to Him. The reason of God’s treatment of men is therefore to be sought in themselves. But it is inconceivable that He should chastise a man for his piety. It must therefore be for his sins (Job 22:2-5).
Having by means of this syllogism confirmed his conviction of Job’s guiltiness, Eliphaz proceeds to suggest what sins Job must have committed, which are those that a powerful, irresponsible, rich ruler of his time might most naturally be guilty of (Job 22:6-10).
Then Job’s pictures of the joyous life of the wicked man suggest to Eliphaz the kind of feeling under which, no doubt, Job committed the sins which he must be guilty of. It was under the feeling that God was enthroned on high in heaven and took no note of the affairs of earth—How doth God know? This was the state of mind of the ancient sinners who were carried away by a flood, and Eliphaz earnestly warns Job against such a feeling (Job 22:12-20).
Finally he exhorts Job to reconcile himself with God, making Him his treasure and casting away earthly treasures. Then shall he have peace and great prosperity (Job 22:21-30).
第三の系列
Job 22:1-30.
以前と同様に、エリファズが先に語る
1. エリファズは、人の善は神の幸福に加えることはなく、人の悪はそれから奪うこともないことを示す。したがって、神がご自身の利益のためにある者に繁栄を与え、ある者に災いを与えることはあり得ない。与えられる善悪の原因は人々自身の中にあるに違いない
(Ps 16:2; Lu 17:10; Ac 17:25; 1Ch 29:14)。
それゆえ、ヨブの災いは罪から生じるに違いない。エリファズは事実に向き合う代わりに、そうであるはずがないことを示そうとする。
Then Eliphaz the Temanite answered and said. As Eliphaz was the first that entered the discussion with Job, being perhaps the oldest man, and might be reckoned the wisest, so he gives the lead in every course of disputation; and here, instead of replying to Job's arguments and instances, at which he was very angry, betakes himself to calumny and reproach, and to draw invidious consequences, instead of making use of solid reasons for conviction and confutation.
Eliphaz’s answer: man’s righteousness profiteth not God; nor can God fear man, Job 22:1-4. He chargeth Job’s misery on his sins, Job 22:5-11; which God beheld, and knew, nor could they be hid from him, Job 22:12-14. The wicked, and their misery, Job 22:15-17. If they prospered, he would not hold with them; but their destruction the righteous should laugh at, Job 22:18-20. He exhorteth Job to know God and his law, and return to him: he should grow rich: God shall be his defence, his joy and confidence, Job 22:21-26. If he would pray, God would hear; and his desire and purpose should stand, Job 22:27-30.
No text from Poole on this verse.
Verses 1-30. - Eliphaz returns to the attack, but with observations that are at first strangely pointless and irrelevant, e.g. on the unprofitableness of man to God (vers. l, 2), and on the slight importance of Job's case (ver. 3). After this weak prelude, however, there is more vigour in his assault. In vers. 4-9 he directly charges Job with a number of specified sins, and in vers. 10, 11 declares his sufferings to be the consequence of them. He then proceeds to accuse him of denying God's omniscience (vers. 12-14), and, alter some not very successful attempts to retort on him his own words (vers. 15-20), finally recurs to his favourite devices (see Job 5:17-26) of exhorting Job to submission and repentance, and promising him restoration to God's favour and a return of prosperity (vers. 21-30). Verses 1, 2. - Then Eliphaz the Temanite answered and said, Can a man be profitable unto God? Job had said nothing upon this point; but perhaps Eliphaz thinks his complaints and expostulations to imply a higher value in man, and a greater claim to consideration at God's hands, than can rightly be challenged. Certainly God does not depend on man for profit or advantage of any kind. Neither our wisdom nor our goodness "extendeth to him." As he that is wise may be profitable unto himself; rather, truly he that is wise is profitable unto himself; i.e. to himself only, and not to God. Man's intelligence and researches can add nothing to God's knowledge.
ヨブ記22章
エリファズはここで哀れなヨブに対する三度目の攻撃を先導する。その中でビルダデは彼に従ったが、ツォファルは引き下がり、戦場を去った。ヨブの不幸の一つは—それは多くの正直な人の不幸でもあるが—友人たちに誤解されることであった。彼はこの世における悪者の繁栄を摂理の神秘として語ったが、彼らはそれを摂理に対する非難、悪者の悪事を是認するものとして受け取った。そしてそれに応じて彼を非難した。この章において、 一、エリファズは彼が神を不正に扱ったと考えたかのように、神とその取り扱いについての彼の訴えを戒める（ヨブ記22:2-4）。 二、彼は彼に多くの重い罪と過ちを負わせる。彼のために神が今彼を罰しておられると考えるのである。