โยบ 13:4 วิจารณ์

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.

But ye are forgers of lies,.... This is a hard and very harsh saying; Job was now in a passion, provoked by his friends, and retorts upon them what they had charged him with, Job 11:3; so often in controversies and disputes between good men undue heats arise, and unbecoming words drop from their lips and pens; to tell lies is a bad thing, but to forge them, to tell a studied premeditated lie, is dreadfully shocking, contrary to the grace of God, and which good men cannot allow themselves in, it is the character of bad men, see Isa 63:8; but it may be Job may not design lies in a strict and proper sense, but falsehoods and untruths; for though no lie is of the truth, yet every untruth is not a lie; because a man may deliver an untruth, not knowing it to be so, but taking it for a truth, speaks it, without any design to impose upon and deceive others. Doctrinal lies may be intended, such as the false prophets told, whereby they made the hearts of the righteous sad, and were the untempered mortar they daubed with, Eze 13:10; and the word here used has the same signification, and may be rendered, "daubers of lies" (o); that colour over things, and make falsehoods look like truths, and deliver them for such, and like others speak lies in hypocrisy: now those here referred to were these, that God did not afflict good men, at least in any very severe manner, and that Job, being thus afflicted, was a bad man, and an hypocrite; both these Job charges as lies: ye are all physicians of no value; or "idol physicians" (p); not that pretended to the cure of idols, but were no better than idols themselves, and understood no more how to cure than they, than an Heathen deity, the god of physic Aesculapius, or anyone that might be reckoned such; but was no other than an image of wood or stone, and so could not be possessed of the faculty of healing, and such were Job's friends; an idol is nothing, and is good for nothing, and such were they as physicians, they were idol physicians, like the "idol shepherd", Zac 11:17; of no value at all: the Rabbins (q) say, the word used signifies a nerve or sinew of the neck, which when broken is incurable; and such physicians were they, that could do him no service, no more than cure a broken neck; this is to be understood of them, not as physicians of his body, that they pretended not to be; he was greatly diseased from head to foot, and had no hope of a recovery of his health, nor did they pretend to prescribe for him, nor does he reproach them on that account; but as physicians of his soul, afflicted and distressed, they came to administer comfort to him under his afflictions, but they were miserable comforters, as he elsewhere calls them, Job 16:2; instead of acting the part of the good Samaritan, and pouring in oil and wine into his wounds, Luk 10:34, they poured in vinegar, and made them bleed and smart the more, and added affliction to his affliction; instead of healing, they wounded him yet more and more; and, instead of binding up his wounds, opened them wider, and gave him sensible pain; instead of giving him the cordials of the Gospel, they gave him the corrosives the law; and instead of pointing out unto him the gracious promises of God, for the support of his afflicted soul, they loaded him with charges of sin, and set him to work by repentance and reformation to obtain the forgiveness of them: they said many good things, but misapplied them, being ignorant of the case, and so were physicians of no value; as such are who are ignorant of the nature and causes of a disease, and therefore make wrong prescriptions, though the medicines they prescribe may in themselves be good: indeed, in the cases of souls, or for the healing of the diseases of the soul, which are natural and hereditary, epidemical and universal, nauseous and loathsome, and of themselves mortal, all physicians are of no value; but Jesus Christ, who is the only physician of souls, the able, skilful, and infallible one, that cures all fully freely that apply unto him; bodily physicians are no use in such cases, nor merry companions, nor legal preachers, who direct to supple the wounds with tears of repentance, and bind them up with rags of a man's own righteousness; Christ is the only Saviour, his blood the balsam that heals every wound, and his righteousness that affords peace, joy, and comfort to afflicted minds, and delivers from those weights and pressures of mind with which they are bowed down. (o) "incrustatores fuci", Schultens. (p) "curatores idoli", Bolducius; so Ramban; "medici idoli", Pineda; so some in Drusius. (q) Jarchi & Bar Tzemach.

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.”

First shewing that ye are builders of lies, and votaries of wrong doctrines. By which same words it is clearly shewn that his friends as in the likeness of heretics oppose the decisions of the holy man's judgment. For it is clear that they do not hold the figure of Catholics, who are termed 'votaries of wrong doctrines.' Wherein this likewise ought to be marked, that they are called 'builders of lies.' For as an edifice is 'built' with stones, so a lie is 'built' with words. For when there is not deceitful speech, but a meaning of truth, it is like a fortified mound, arising not by fabrication, but by nature.

So he continues, "First I will show that you are makers of lies," because they had invented the lie that Job had led an evil life. They had arrived at this lie because they were mistaken about the faith with which one worships God, believing that recompense of merits and punishments only happen in this life, and he therefore says, "and you are worshippers of perverse dogmas." For whoever turns aside from the true knowledge of God worships not God but with his own false dogmas. In saying, "first I will show you," one should not understand as if first in the order of the following teaching he is going to destroy their perverse doctrines and then afterward dispute with God; but that while he intends to dispute with God first in his intention is to destroy their doctrines.

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.

Ye are forgers of lies - Ye frame deceitful arguments: ye reason sophistically, and pervert truth and justice, in order to support your cause. Physicians of no value - Ye are as feeble in your reasonings as ye are inefficient in your skill. Ye can neither heal the wound of my mind, nor the disease of my body. In ancient times every wise man professed skill in the healing art, and probably Job's friends had tried their skill on his body as well as on his mind. He therefore had, in his argument against their teaching, a double advantage: Your skill in divinity and physic is equal: in the former ye are forgers of lies; in the latter, ye are good-for-nothing physicians. I can see no reason to depart from the general meaning of the original to which the ancient versions adhere. The Chaldee says: "Ye are idle physicians; and, like the mortified flesh which is cut off with the knife, so are the whole of you." The imagery in the former clause is chirurpical, and refers to the sewing together, or connecting the divided sides of wounds; for טפלי topheley, which we translate forgers, comes from טפל taphal, to fasten, tie, connect, sew together. And I question whether טפלי topheley here may not as well express Surgeons, as רפאי ropheey, in the latter clause, Physicians. Ye are Chirurgeons of falsity, and worthless Physicians.

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

forgers of lies--literally, "artful twisters of vain speeches" [UMBREIT].