욥기 13:5 주석

Job here comes to make application of what he had said in the foregoing chapter; and now we have him not in so good a temper as he was in then: for, I. He is very bold with his friends, comparing himself with them, notwithstanding the mortifications he was under (Job 13:1, Job 13:2). Condemning them for their falsehood, their forwardness to judge, their partiality and deceitfulness under colour of pleading God's cause (Job 13:4-8), and threatening them with the judgments of God for their so doing (Job 13:9-12), desiring them to be silent (Job 13:5, Job 13:13, Job 13:17), and turning from them to God (Job 13:3). II. He is very bold with his God. 1. In some expressions his faith is very bold, yet that is not more bold than welcome (Job 13:15, Job 13:16, Job 13:18) But, 2. In other expressions his passion is rather too bold in expostulations with God concerning the deplorable condition he was in (Job 13:14, Job 13:19, etc.), complaining of the confusion he was in (Job 13:20-22), and the loss he was at to find out the sin that provoked God thus to afflict him, and in short of the rigour of God's proceedings against him (Job 13:23-28).

INTRODUCTION TO JOB 13 Job begins this chapter by observing the extensiveness of his knowledge, as appeared from his preceding discourse, by which it was evident he was not less knowing than his friends, Job 13:1; and therefore would have nothing to do with them as judges in his cause, but would appeal to God, and debate the matter before him, and leave it to his decision, since he could expect no good from them, Job 13:3; and all the favour he entreats of them is, that they would for the future be no longer speakers, but hearers, Job 13:5; he expostulates with them about their wicked and deceitful way of pleading for God, and against him, Job 13:7; and in order to strike an awe upon them, suggests to them, that they were liable to the divine scrutiny; that God was not to be mocked by them, that he would surely reprove them for their respect of persons, and desires them to consider his dreadful majesty, and what frail creatures they were, Job 13:9; then he expresses his confidence in God, that he should be saved by him, notwithstanding the afflictive circumstances he was in, Job 13:14; and doubted not he should be able so to plead his cause, as that he should be justified, if God would but withdraw his hand, and take off his dread from him, Job 13:18; he desires to know what his sins were, that he should hide his face from him, and treat him with so much severity, who was but a poor, weak, feeble creature, Job 13:24; and concludes with a complaint of the bitterness and sharpness of his afflictions, with which he was consumed, Job 13:26.

And that ye would altogether hold your peace,.... Since what they said of him was not true, nor anything to the purpose, or that tended to the comfort of his afflicted soul, but the reverse; and therefore he could have wished they had never broke silence, but continued as they were the first seven days of their visit; and now, since they had spoken, and had done no good by speaking, but hurt, he desires for the future they would be silent, and say no more: and it should be your wisdom: it would be the greatest evidence of it they could give; they had shown none by speaking; it would be a proof of some in them, should they hold their peace; a very biting expression this see Pro 17:28.

Indeed, when senseless words are spoken, it is better to remain in silence, and in being silent, one will show greater wisdom than in speaking.

A worthless physician is literally one who applies curing strategies that are not useful for the suffering. This happens in two ways: either it is due to lack of experience in the physician or to his wickedness. The friends who are contradicted here speak out of a lack of knowledge rather than wickedness in saying, “You suffer due to your sins.” They think they are bringing words of comfort. They were worthless physicians since they did not discover the true reason. “Whitewash with lies,” Job says against them, who think highly of themselves as if they could cure the affliction that occurs in others. He wishes that they had knowledge of the right times, to speak when it is appropriate and to be silent when it is appropriate, since they have realized their mistake. For that would be the beginning and commencement of wisdom for them. For once they learn that one can also be suffering for a different reason, namely, for inherent virtue to become visible, then Job’s friends will possess wisdom. Even for those who long for insight, it is beneficial to restrain their speech. In Proverbs it is said, “Even fools who keep silent are considered wise.” For if someone realizes that he needs the illuminating teaching of a teacher, this will make him wise. As someone who can talk and teach about wisdom is wise and a teacher, likewise is the one partially wise, who is able to ask what needs to be asked. He did not call him “fool” because he lacked insight altogether but because he had deficiency of insight. The word “If you would only keep silent” is similar to “There is a time, when one has to be silent.” However, since one has to talk, when one has become wise, he adds, “But there is a time to speak.”

O that ye would altogether hold your peace, and ye should be accounted wise! As in a house, when the door is shut, it is not known what members there are hidden within, so, generally speaking, if a fool hold his peace, it is hidden whether he be wise or foolish, only, however, if no other works come to light, which may speak the mind even of one that is silent. For this reason the holy man, seeing that his friends were anxious to appear what they were not, charged them to hold their peace, that they might not appear what they were. And hence it is said by Solomon; Even a fool when he holdeth his peace is counted wise. But because when a fool speaks, from this, that he brings in his own words, he is unable to reflect on the words of the wise, after he had bidden silence, he yet further adds lightly.

Men often propose some things as capable of being proved, although they are false; but when they do not know how to defend them or prove them convincingly they show their ignorance when they speak. This was the case with the friends of Job. So he then says, "Would that you were silent so that people would think you were wise men," because the very fact that you defend and prove false dogmas unfittingly shows that you are foolish.

Various moral sentences; the wise child; continence of speech; of the poor rich man and the rich poor man; ill-gotten wealth; delay of what is hoped for; the bad consequences of refusing instruction; providing for one's children; the necessity of correcting them, etc.

Hold your peace! and it should be your wisdom - In Pro 17:28 we have the following apophtheym: "Even a fool, when he holdeth his peace, is counted wise; and he that shutteth his lips, a man of understanding." There is no reason to say that Solomon quotes from Job: I have already expressed my opinion that the high antiquity attributed to this book is perfectly unfounded, and that there is much more evidence that Solomon was its author, than there is that it was the composition of Moses. But, whenever Job lived, whether before Abraham or after Moses, the book was not written till the time of Solomon, if not later. But as to the saying in question, it is a general apophthegm, and may be found among the wise sayings of all nations. I may observe here, that a silent man is not likely to be a fool; for a fool will be always prating, or, according to another adage, a fool's bolt is soon shot. The Latins have the same proverb: Vir sapit, qui pauca loquitur, "A wise man speaks little."

JOB'S REPLY TO ZOPHAR CONTINUED. (Job 13:1-28) all this--as to the dealings of Providence (Job 12:3).

(Pro 17:28). The Arabs say, "The wise are dumb; silence is wisdom."