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
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
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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
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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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
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Word Pictures in the New Testament
A.T. Robertson · 1933
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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
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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
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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
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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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 proceeds to show that the wicked are always punished by the justice of God, though they may appear to flourish for a time, Job 5:1-8; extols the providence of God, by which the counsels of the wicked are brought to naught, and the poor fed and supported, Job 5:9-16; shows the blessedness of being corrected by God, in the excellent fruits that result from it; and exhorts Job to patience and submission, with the promise of all secular prosperity, and a happy death in a mature and comfortable old age, Job 5:17-27.
INTRODUCTION TO Job 5
In this chapter Eliphaz goes on to prove, and further confirm and establish, what he had before asserted, that not good men, but wicked men only, are afflicted of God, at least greatly, so as to have their substance wholly destroyed and perish, which was Job's case; and this partly from the case, state, and sentiments of all the saints, Job 5:1; and from his own observation and experience, Job 5:3; and then he proceeds to give some advice; and seeing afflictions do not come by chance, but are of God, it is right in such circumstances for a man to seek to the Lord for pardon and salvation, and commit his cause unto him, Job 5:6; who does many great things in a providential way to the good of man in general, and to the disappointment of wicked crafty men, and to the serving of the poor in particular, Job 5:9; so that it is best patiently to bear the afflicting hand of God, and it is an happiness to be corrected by him, since he delivers such out of all their troubles, and preserves them from many evils, and bestows many good things on them; which would be Job's case particularly, if he behaved according to the advice given, and which is left with him to consider of, Job 5:17.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Job 5:1-27.
Job 5:1-27.
幻からのエリファズの結論
1. もしあるなら、など――むしろ、「彼（神）はあなたに答えられるであろうか」と訳すべきである。先に与えられた啓示の後、ヨブは神、あるいは御座の周りにいる聖なる者たち
(Da 4:17、
「御使いたち」)の誰かが、彼の反逆的な訴えに対して答え（法的な表現）を与えようと考えるほど、思い上がることはできない。
今、呼べ(Call now)――ここで用いられている表現は、Noyes が適切に観察したように、法廷の用語に由来するように見える。そこでは「呼ぶ」という語は原告の言葉を、「答える」は被告の言葉を表す。これによれば、「今、呼べ」という語の意味は、in jus voca、すなわち神性を召喚してその責めを問う、あるいは神に対して訴訟を起こすということ、より適切には、法廷の前でそうするように、論争あるいは訴訟に入るということである。類似の言葉が現れる Isaiah 41:1 の注解を参照せよ。
あなたに答える者がいるなら――そのような裁判においてあなたに応答する者が誰かいるかどうか、ということである。Noyes はこれを「ご覧なさい、彼があなたに答えるかどうかを」、すなわち「神性があなたと司法上の論争に入り、あなたに対するその扱いについて説明する気になられるかどうかを確かめよ」と訳す。Good 博士はこれを「これらのうちどれがあなたの前に出て来ることができるか」、すなわち「これらの弱々しく、はかなく、滅びゆく虫ども――これらの無に等しい者たちのうち、どれがあなたに何らかの助けを与えられようか」と訳す。その意味はおそらくこうである。「もし応答者を見出せるなら、法廷へ行け。そのような論争に従事する意志のある者がいるなら、事柄が公正に裁かれ決定されるようにせよ。資格ある法廷の前で論争が開かれ、いま検討中の論点について賛否両論の考察が提示されるようにせよ」。エリファズの願いは、問いの一方の側か他方の側で語られうるすべてが提示され、係争中の重要な論点について決定が下される、公正な審理が行われることであった。彼は明らかに、それが誰の前で行われ、誰が反対側に立つにせよ、ヨブは論争で敗北するだろうと感じていた。それゆえ彼は、論争でヨブを助ける「聖なる者たち」の一人を得ることはできないだろうと言うのである。「あなたに答える者がいるなら」という表現において、彼は、この主題の調査に進む意志のある者さえ見出せないだろうことをほのめかそうとしたのかもしれない。事件はあまりにも明白であり、ヨブの見解はあまりにも明らかに誤っており、エリファズの見解を支持する論証はあまりにも明白であったので、あたかもそれについて疑問の余地があるかのように、これを正式で格式ある裁判の対象とすることを望む者が見出されるかどうか、彼は疑ったのである。
また、あなたは聖なる者たちの誰に向かうのか――欄外では、ヘブル語のとおり「見る(look)」となっている。すなわち、そのような主張の擁護者として、彼らのうちのだれに目を向けるのか、また、これほど明白な主題について論争に入ることを彼らのうちのだれが望むだろうか、ということである。Grotius は、エリファズは Job 4 で自分に有利な神の啓示がもたらされたと誇った後、いまヨブに対して、できるなら自分を弁護するための同種の何かを示し、あるいは自分に有利に同様の啓示を与える天の霊がいるかどうかを見よ、と求めているのだと考える。ここで「聖なる者たち」と訳された語(קדשׁים qôdeshı̂ym)は、本来、聖別された者、聖なる者たちを意味し、聖なる人々にも天使にも適用されうる。ここでは天使を指すと一般に理解されている。Schultens、Rosenmuller、Noyes、Good などがそう理解する。この語は聖書においてしばしばこの意味で用いられる。七十人訳もここでそう理解する――ἤ εἴτινα ἀγγέλων ἁγίων ὄψῃ ē eitina angelōn hagiōn opsē。おそらくこれがその意味であり、この箇所の意味は次のとおりである。「今、誰でも呼んでみよ。そうすれば、あなたが主張したような見解の擁護者になろうとする者は誰も見出せないだろう。聖なる存在はどんな者も――人間であれ天使であれ――それを擁護しないだろう」。これによってエリファズはおそらく、ヨブがすべての聖なる存在と異なり、その見解が真に敬虔な人の見解ではないことを示そうとしたのである。もし彼が、聖なる天使たちの中にも敬虔な人々の中にも、自分の意見の擁護者となる者を見出せないなら、彼が誤りの中にいるに違いないという結論が従う。
Call now, if there be any - This appears to be a strong irony. From whom among those whose foundations are in the dust, and who are crushed before the moth, canst thou expect succor?
To which of the saints wilt thou turn? - To whom among the holy ones, (קדשים kedoshim), or among those who are equally dependent on Divine support with thyself, and can do no good but as influenced and directed by God, canst thou turn for help? Neither angel nor saint can help any man unless sent especially from God; and all prayers to them must be foolish and absurd, not to say impious. Can the channel afford me water, if the fountain cease to emit it?
Call now, if there be any that will answer thee,.... That is, call upon God, which, if seriously, and not ironically spoken, was good advice; God is to be called upon, and especially in times of trouble; and invocation is to be made in faith, in sincerity, and with fervency, and to be accompanied with confession of sin, and repentance for it; and sooner or later God hears and answers those that call upon him; but Eliphaz suggests, that if Job did call upon him, it would be in vain, he would not hear him, he going upon the same maxim that the Jews did in Christ's time, "God heareth not sinners": John 9:31; or call upon him to give him an oracle from heaven, to favour him with a vision and revelation, and see if he could get anything that would confront and confute what he had delivered as coming that way; which, if it could be done by him, would appear to be a falsehood and an imposture, since one revelation from God is not contradicted by another: or else the sense is, "call" over the catalogue and list of good men that have been from the beginning of the world, and see if there be any that "answers to thee" (n), whose case, character, and behaviour, correspond with thee; if ever any of them was afflicted as thou art, or ever behaved with so much indecency, impatience, murmuring, and blasphemy against God, as thou hast done; that ever opened his mouth, and cursed the day of his birth, and reflected upon the providence and justice of God as thou hast, as if thou wert unrighteously dealt with: or rather, "call now", and summon all creatures together, angels and men, and get anyone of them to be thy patron, to defend thy cause, and plead for thee, to give a reply to what has been said, from reason, experience, and revelation: and shouldest thou obtain this, which is not likely, "lo, there is one that can answer thee" (o), as some render the words, meaning either God or himself; thus Eliphaz insults Job, and triumphs over him, as being entirely baffled and conquered by him, by what he had related as an oracle and revelation from heaven:
and to which of the saints wilt thou turn? or "look", or "have respect" (p), that will be of any service to thee? meaning either the Divine Persons in the Godhead, sometimes called Holy Ones, as in Joshua 24:19; Proverbs 9:10; the Holy Father, the Holy Son, and the Holy Spirit, who may and should be turned and looked unto; God the Father, as the God of providence and grace for all good things; Jesus Christ his Son, as the Redeemer and Saviour for righteousness and eternal life; the blessed Spirit, as a sanctifier to carry on and finish the work of grace; but it is suggested, it would be in vain for Job to turn and look to any of these, since he would be rejected by them as a wicked man, nor would any of them plead his cause: or else the holy angels, as the Septuagint express it, and who are called saints and Holy Ones, Deuteronomy 33:2; and it is asked, which of those he could turn or look to, and could expect relief and protection from? signifying, that none of these would vouchsafe to converse with him, nor take him under their care, nor undertake to plead his cause: or rather holy men, such as are sanctified or set apart by God the Father, to whom Christ is made sanctification, and in whose hearts the Holy Spirit has wrought principles of grace and holiness, and who live holy lives and conversations; and it is insinuated, that should he turn and took to these, he would find none of them like him, nor in the same circumstances, nor of the same sentiments, or that would take his part and plead for him; but that all to a man would appear of the same mind with Eliphaz, that none but wicked men were afflicted by God as he was, and that he was such an one, and that for the reason following: the Papists very absurdly produce this passage in favour of praying to departed saints, when not dead but living ones are meant, and even turning to them is discouraged; and besides, this would contradict another tenet of the Papists, that the Old Testament saints, until the coming of Christ, were in a sort of purgatory, called Limbus Patrum, and therefore incapable of helping saints on earth that should apply unto them.
(n) "si est correspondens tibi", Bolducius. (o) "Ecce est qui respondeat tibi", Schultens. (p) Sept. "obtueberis", Montanus; "respicies", Vatablus, Cocceius, Schmidt, Michaelis.
Wrath foolish: the wicked miserable, Job 5:1-5. Evil cometh not by chance; it is natural to our condition, Job 5:6,7. This is our motive to prayer and trust in God, Job 5:8; whose unsearchable power and wisdom are against the high and crafty, for the relief of the poor, Job 5:9-16. Their happiness whom God correcteth, and God’s gracious care of such, Job 5:17-27.
Call now, i.e. invite, or make proclamation, as this word is oft used, as Deu 20:10 Judges 12:1 Jeremiah 2:2 3:12 7:2. Call them all as it were by their names; consult the whole catalogue of them all, which thou didst ever know or hear of.
If there be any, to wit, of the saints, as it follows.
That will answer thee, i.e. comply with thee, answer thy desires or expectations; try if there be any one saint that will defend or allow thee in these bold expostulations with God; or, as it is in the Hebrew,
if there be any that doth answer thee, i.e. whose opinion or disposition and carriage is answerable or like to thine. So answering is sometimes used, as Proverbs 27:19 Ecclesiastes 10:19. Thou wilt find many fools or wicked men, as it follows, Job 5:2, to answer or imitate thee in their speeches and carriages, but not one of the saints like thee; which deserves thy serious consideration, and gives thee just cause to question thine integrity.
The saints; either,
-
The angels, who are sometimes called saints, as Job 15:15 Daniel 8:13 Zechariah 14:5, because they are eminently and perfectly holy; or rather,
-
Holy men, as appears both from the word, which most commonly is so used, and from the opposition of the foolish man to these, Job 5:2, and because the example of men was more proper and effectual for Job’s conviction than of angels.
Wilt thou turn, or look? look about thee, view them all, and see if thou canst find one like thee.
ヨブ記5章
エリファズは前章において、ヨブに対する自分の告発を裏付けるため、幻の中で彼に送られた天からの言葉を引用した。この章で彼は、地の上で証言する者たち、すなわちすべての時代における神の真理の忠実な証人である聖徒たちに訴える（ヨブ記5:1）。彼らは次のことを証言するであろう。 一、罪人の罪は彼らの滅びであること（ヨブ記5:2-5）。 二、それでもなお、苦しみは人類の共通の運命であること（ヨブ記5:6,7）。 三、わたしたちが苦しみの中にある時、神に頼ることはわたしたちの知恵であり義務であること。なぜなら神はわたしたちを助ける力があり、また進んで助けられるから（ヨブ記5:8-16）。 四、よく耐え忍ばれる苦しみは良い終わりを迎えること。そして特にヨブは、もしより良い心境に至るなら、神が彼のために大いなるあわれみを蓄えておられることを確信してよいこと（ヨブ記5:17-27）。
こうして彼は、自分が始めた時よりもいくぶん良い機嫌で論を結ぶ。