Didymus the Blind — Commentary on Scripture

Job 3:24-26

From this, Job’s preparation against the adversary emerges. Even Paul, who possessed the hope and grace of the Spirit, was vigilant and fought the adversary, since he knew that for the holy the struggle “was not against enemies of blood and flesh but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil.” Our struggle is also against the archvillain himself, the devil, who prowls around “like a roaring lion … looking for someone to devour.” Even though Job was vigilant, the devil did not refrain from asking for permission to test him and to impose on him the burden he proceeds to place on him. Job’s difficult experience seems like God’s wrath, yet he knows that his sufferings are not the result of his sinfulness. For Job states, “I know that I shall be vindicated.” Even in other passages Scripture describes hardship as “wrath.” It is said, “You sent out your fury; it consumed them like stubble.” When we hear about God’s wrath, we do not consider it a condition of the soul similar to human emotions. Such a…

From this, Job’s preparation against the adversary emerges. Even Paul, who possessed the hope and grace of the Spirit, was vigilant and fought the adversary, since he knew that for the holy the struggle “was not against enemies of blood and flesh but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil.” Our struggle is also against the archvillain himself, the devil, who prowls around “like a roaring lion … looking for someone to devour.” Even though Job was vigilant, the devil did not refrain from asking for permission to test him and to impose on him the burden he proceeds to place on him. Job’s difficult experience seems like God’s wrath, yet he knows that his sufferings are not the result of his sinfulness. For Job states, “I know that I shall be vindicated.” Even in other passages Scripture describes hardship as “wrath.” It is said, “You sent out your fury; it consumed them like stubble.” When we hear about God’s wrath, we do not consider it a condition of the soul similar to human emotions. Such an emotion cannot be sent, since it lives in the soul. The wrath of God, however, is sent, for “you sent out your fury,” that is, hardship. Hardship is imposed. Job calls that which has affected him as “wrath.”

COMMENTARY ON JOB 3:26

Job 4:6

While Scripture’s spirit witnesses on behalf of Job that he has not committed any folly against God, Eliphaz incorrectly understands the reason behind what has been imposed upon Job. Eliphaz believes that Job suffers because of trespasses, and he thinks the words Job has spoken were motivated by his unacceptable behavior. “Is not your fear founded in folly,” since you think you are righteous, “your hope also, and the mischief of your way?” Folly, Eliphaz says, is also the hope that you will be considered righteous. For such punishments are not imposed upon a righteous person. Eliphaz calls Job’s way the “way of wickedness.” He continuously thinks that the holy man suffers due to sins. This is also why Eliphaz ascribes folly to him.

COMMENTARY ON JOB 4:6

Job 4:20-21

Eliphaz, still clinging to the same principle … that Job’s critical circumstances were due to Job’s own sins, adds these words, “Since they could not help themselves through virtue by repenting of their evils, these afflictions befell them.” And Eliphaz suggests that he fully comprehends this situation. They perished since they could not drive away the most fearful accidents because of their weakness, demonstrating human power’s worthlessness.

COMMENTARY ON JOB 4:20-21

Job 5:6-7

The text demonstrates that the curses with which Eliphaz cursed the evildoers … were said for a reason. “Afflictions are fitting for human beings but not for animals.” The words may be meant as a comfort. As many people used to say, “What you have suffered is not beyond human nature. For our life consists of hardship. Even our birth occurs with hardship and suffering, since those who give birth must endure a thousand things. In addition, the life of a new born is cumbersome. One can aptly compare this text to the story in the Bible of the man born blind.” For it was regarding him that Jesus’ disciples asked, “Who sinned, this man or his parents, that he was born blind?” “Young vultures fly upwards” means “Punishment does not tame animals.” The young vultures, he says, fly upward, meaning, “They are untroubled—they do not live in wickedness after all.” His meaning is this: Lifeless things and animals—by the vulture’s young he seems to refer to animals—do not experience vengeance themselves, whereas human beings harvest the fruits of their sins.

COMMENTARY ON JOB 5:6-7

Job 5:9-10

Eliphaz acknowledges that God is the ruler and creator of all things. It is likely that he has these convictions. He is a man who possesses wisdom in human things. Eliphaz also has an understanding of the invisible and visible, since he speaks of the inexplorable, the great, the honorable, and of water and rain. If he distinguishes that water from rain, he must have in mind water from wells, from creeks and from cracks in stone. One can find very wise thoughts of this kind in many places in Scripture, not least of all in Paul, who writes, “In him all things in heaven and on earth were created, things visible and invisible.” One has to imagine that Eliphaz became afraid in a human way because of the things that had happened to holy Job. He therefore admired the works of providence. Regarding the “things without number,” one has to think that Eliphaz speaks from a human perspective. For God knows everything. That is no miracle. Doesn’t Solomon say, “For it is he who gave me unerring knowledge of what exists, to know the structure of the world and the activity of the elements; the begin…

Eliphaz acknowledges that God is the ruler and creator of all things. It is likely that he has these convictions. He is a man who possesses wisdom in human things. Eliphaz also has an understanding of the invisible and visible, since he speaks of the inexplorable, the great, the honorable, and of water and rain. If he distinguishes that water from rain, he must have in mind water from wells, from creeks and from cracks in stone. One can find very wise thoughts of this kind in many places in Scripture, not least of all in Paul, who writes, “In him all things in heaven and on earth were created, things visible and invisible.” One has to imagine that Eliphaz became afraid in a human way because of the things that had happened to holy Job. He therefore admired the works of providence. Regarding the “things without number,” one has to think that Eliphaz speaks from a human perspective. For God knows everything. That is no miracle. Doesn’t Solomon say, “For it is he who gave me unerring knowledge of what exists, to know the structure of the world and the activity of the elements; the beginning and end and middle of times; the alternations of the solstices” and so on? For even what can’t be counted due to its character is not uncountable for God, of whom it is said, “He determines the number of the stars,” and “even the hairs of your head are all counted.” That knowledge is also given to those who are worthy of this benefit, as it is said about Solomon.

COMMENTARY ON JOB 5:9-10

Job 5:21

Again Eliphaz says this about the one who has been rebuked by the Lord, whereby he follows his own principle. Not even what Eliphaz says is stringent. Too often many righteous people have been vilified. Among them are Joseph, whom the Egyptian woman charged with excess in spite of his modesty, and Susanna, who suffered as a hostage the humiliations from the “lawless elders.” Consequently, if he understands by “hidden from the scourge of the tongue” that one is neither humiliated nor vilified, this word is unfounded. It is more accurate to say that the one who lives after the will of God cannot be harmed by humiliation or vilification, called “scourge of the tongue.” Virtue protects him from being found guilty of the false allegations. Nor does such a person fear expected destruction, since he says with Saint Paul, “Who will separate us from the love of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril or sword?” Over all this he prevails through virtue’s abundance. Likewise, he is protected from the intrigues of false wisdom, since God “takes the w…

Again Eliphaz says this about the one who has been rebuked by the Lord, whereby he follows his own principle. Not even what Eliphaz says is stringent. Too often many righteous people have been vilified. Among them are Joseph, whom the Egyptian woman charged with excess in spite of his modesty, and Susanna, who suffered as a hostage the humiliations from the “lawless elders.” Consequently, if he understands by “hidden from the scourge of the tongue” that one is neither humiliated nor vilified, this word is unfounded. It is more accurate to say that the one who lives after the will of God cannot be harmed by humiliation or vilification, called “scourge of the tongue.” Virtue protects him from being found guilty of the false allegations. Nor does such a person fear expected destruction, since he says with Saint Paul, “Who will separate us from the love of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril or sword?” Over all this he prevails through virtue’s abundance. Likewise, he is protected from the intrigues of false wisdom, since God “takes the wise in their own craftiness.” … The same meaning as “you shall not fear destruction when it comes” has the following word from the prophet: “The calamity will come from far away.” This must be understood like this: The good comes from us. For it is said, “The kingdom of God is within you.” Thus we have an inclination toward virtue that Christ called “kingdom.” But the punishment and damage and dishonor of sin come from the outside. For the human, who is created “after God’s image,” carries the seed of the good within. But if he deviates from the right path, he encounters evil, without having received such an inclination from God.

COMMENTARY ON JOB 5:21

Job 6:3-4

Eliphaz believed that Job said all this out of desperation. Since Eliphaz’s first words to Job were trustworthy—words that insisted that Job suffered because of sin—Job responds, “It seems my words are valueless and lack faith.” Consequently, Job adds the reason why Eliphaz does not believe in him when he says, “For the arrows of the Almighty are in me,” thus making the following clear, “This is why my words are valueless. The Lord’s arrows are in my body.” For most people usually disregard words uttered by people in distress, those aggrieved by poverty, even if their words are understandable. This is expressed in the words, “The poor person speaks and they say, ‘Who is this fellow?’ ”

COMMENTARY ON JOB 6:3-4

Job 6:8-10

He who asks to be wounded does not pray out of exhaustion that his prayer might be granted but in order to fulfill his task. This task was to fulfill the right deeds or to make visible to the friends for their benefit the reason for the hardships, [namely,] that they had been imposed as a test. Then they would not make mistakes against the righteous. Instead, with divine zeal they would be committed to emulate the endurance and steadfastness that the holy one exhibited and that led him to say, “O that I might have my request,” rather than … “that God would grant my desire.” Job prays for two reasons. On the one hand, he prays that he himself may win the crown in the competition. On the other hand, Job prays that his friends may not consider his endurance in hardship as meaningless. His steadfastness even in such great hardships can be seen and admired in the fact that Job did not deny his friend an answer, even though preoccupation with his hardships could have served as an excuse. But even now Job speaks like a brave athlete who warlike meets his opponent, and with the consciousness…

He who asks to be wounded does not pray out of exhaustion that his prayer might be granted but in order to fulfill his task. This task was to fulfill the right deeds or to make visible to the friends for their benefit the reason for the hardships, [namely,] that they had been imposed as a test. Then they would not make mistakes against the righteous. Instead, with divine zeal they would be committed to emulate the endurance and steadfastness that the holy one exhibited and that led him to say, “O that I might have my request,” rather than … “that God would grant my desire.” Job prays for two reasons. On the one hand, he prays that he himself may win the crown in the competition. On the other hand, Job prays that his friends may not consider his endurance in hardship as meaningless. His steadfastness even in such great hardships can be seen and admired in the fact that Job did not deny his friend an answer, even though preoccupation with his hardships could have served as an excuse. But even now Job speaks like a brave athlete who warlike meets his opponent, and with the consciousness that the imposed suffering did not occur without God’s compliance. “That it would please God to crush me,” yet “may he not extinguish me entirely,” instead of, “May God mercifully allow me to endure the affliction until the end.” Similar to this is the expression “and lead us not into temptation,” which often has been interpreted in this way: “May it not come so far that we fall prey to the temptations.”

COMMENTARY ON JOB 6:8-9

Job 6:15

Even this happened to test Job. For the absence of friends in the midst of suffering is no small pain. Even the holy David sang as he experienced similar suffering, “Look on my right hand and see—there is no one who takes notice of me.” Consider whether Job desired to show here that even the invisible holy powers “passed away” above him, so that his virtue may appear to be even greater. This interpretation fits for the one that has been given the words “the providence of the Lord has looked after me.” For the Lord of all did not neglect Job out of hate but in order to show the adversary that his wickedness is useless against human virtue. Likewise, perhaps the divine powers do not protect Job and allow him to struggle so that the righteous behavior of the saint would become even more visible, for one must assume that they know God’s will.

COMMENTARY ON JOB 6:15

Job 8:4

Even Bildad is confused in his speech and is pulled in different directions by various doctrines, when he says, “If you yourself have not sinned, your sons have.” Thereby he does not believe one is punished for someone else. But he may be included (in his reasoning), for he delivered the transgression into their hand due to their own sin. In so doing, he alludes to the collapse [of the house], through which Job’s children died. “Son” he says, referring to the superior part in his speech, because Job had also daughters. Thus he indicates, since the sons, who had great value for Job, have sinned, obviously the daughters have sinned as well.

COMMENTARY ON JOB 8:4

Job 8:11-12

Previously Bildad said that the teaching is passed on from the ancestors and fathers to the following generations. Now he supports this with an example. He says, “As papyrus does not prosper without water and reeds do not grow if they are not watered … likewise someone cannot produce useful fruit whose spirit has not received nourishment from higher authorities.” But one can also say that human affairs are watered by providence as with water; if water is not added, they easily decrease and vanish. If, therefore, someone is hit by hardships but recovers from them, this happens with thanks to Providence. Even if what humans do seems to have a human root, it still does not last if Providence does not preside over it. Similarly the psalmist says beautifully, “Unless the Lord builds the house, those who build it labor in vain.” [Bildad then comments], “They wither before any other plant.” This means the same as Bildad’s earlier comment but is said about every plant. He seems to mean that, big or small, everything in life is subjected to Providence and withers if it does not pay attention…

Previously Bildad said that the teaching is passed on from the ancestors and fathers to the following generations. Now he supports this with an example. He says, “As papyrus does not prosper without water and reeds do not grow if they are not watered … likewise someone cannot produce useful fruit whose spirit has not received nourishment from higher authorities.” But one can also say that human affairs are watered by providence as with water; if water is not added, they easily decrease and vanish. If, therefore, someone is hit by hardships but recovers from them, this happens with thanks to Providence. Even if what humans do seems to have a human root, it still does not last if Providence does not preside over it. Similarly the psalmist says beautifully, “Unless the Lord builds the house, those who build it labor in vain.” [Bildad then comments], “They wither before any other plant.” This means the same as Bildad’s earlier comment but is said about every plant. He seems to mean that, big or small, everything in life is subjected to Providence and withers if it does not pay attention to it.

COMMENTARY ON JOB 8:11-12

Job 9:10

Whoever is great necessarily does great things. But the one who does great things is not necessarily great. The disciples who did great things received their ability from God. Taking an example from the human realm, I want to say that the grammarian writes correctly; but not everyone who writes correctly does so because of studies in grammar. Rather, he does so by chance and habit. Job demonstrates regarding greatness that only the one who is great makes great the things he does. Analogously and in accordance with our ability, we perceive God in the greatness of creatures and so receive an idea of God. He says this, however, so that his friends—who think there is only one reason for hardship—may consider that he who does great and dreadful things also has deep and unfathomable resolutions that are glorious. These things are filled with glory, so to speak. Paul writes something similar when he says, “O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! For who has known the mind of the Lord?”

COMMENTARY ON JOB 9:10

Job 9:25-26

The swift runner does not appear to touch the ground; he appears as though he has wings. [Job says], “ ‘My life is swifter than a runner.’ I look at what is above. ‘I do not run aimlessly.’ I do not touch the ground.” Because they want to reach the finish line, the righteous keep on running, even when they run into obstacles. For example, when they encounter a distressful situation they continue to run. Even David ran, for he said, “I have run without unrighteousness, always running straight ahead.” And, “I ran the way of your commandments, for you enlarge my understanding.” Job also hints at this twofold interpretation: First, “judges,” whose faces are completely covered, is a reference to the people’s leaders who run away in fear of the righteous because they saw no successful outcome of the [righteous person’s] race. [Their faces are covered] because they are unworthy [to be judges or leaders.] Secondly, however, consider whether Job may not also be speaking about the righteous as well. They fled from the [corrupt] judges according to the passage “but run away, do not stay in one…

The swift runner does not appear to touch the ground; he appears as though he has wings. [Job says], “ ‘My life is swifter than a runner.’ I look at what is above. ‘I do not run aimlessly.’ I do not touch the ground.” Because they want to reach the finish line, the righteous keep on running, even when they run into obstacles. For example, when they encounter a distressful situation they continue to run. Even David ran, for he said, “I have run without unrighteousness, always running straight ahead.” And, “I ran the way of your commandments, for you enlarge my understanding.” Job also hints at this twofold interpretation: First, “judges,” whose faces are completely covered, is a reference to the people’s leaders who run away in fear of the righteous because they saw no successful outcome of the [righteous person’s] race. [Their faces are covered] because they are unworthy [to be judges or leaders.] Secondly, however, consider whether Job may not also be speaking about the righteous as well. They fled from the [corrupt] judges according to the passage “but run away, do not stay in one place.” And they [the judges] did not perceive the poignancy of virtue [anymore]. And so they stopped running. Maybe it is also appropriate to compare this with the passage, “I have not known an evil person, seeing that he turns away from me.”

COMMENTARY ON JOB 9:25-26

Job 10:10-12

The seed from which life emerges he calls “milked milk,” for as milk curdles and becomes cheese, so the seed becomes “nature” when it curdles. This is a condition before the embryo. For the seed that sinks into the channels of the vagina becomes “nature” when it curdles like cheese. This formation is further developed or, as Scripture says, “formed out of an image” and takes on shapes … when the limbs are formed and every part emerges and finally moves. Just as the hand or foot of a living being, the delivery of the embryo brings the creature to the light of day. It is clear that “skin and flesh” here signify the body, for he adds in what follows with what holds it together and says, “knit me together with bones and sinews.” The whole procedure and the harmony of the formation of the body he proclaims in the previous [section] and in what is quoted here. It is remarkable that these seem to be words from his soul; for it is [the soul] that is “clothed with skin and flesh” and “knit together with bones and sinews.” That makes it clear that [the soul] is before the clothing and dressing…

The seed from which life emerges he calls “milked milk,” for as milk curdles and becomes cheese, so the seed becomes “nature” when it curdles. This is a condition before the embryo. For the seed that sinks into the channels of the vagina becomes “nature” when it curdles like cheese. This formation is further developed or, as Scripture says, “formed out of an image” and takes on shapes … when the limbs are formed and every part emerges and finally moves. Just as the hand or foot of a living being, the delivery of the embryo brings the creature to the light of day. It is clear that “skin and flesh” here signify the body, for he adds in what follows with what holds it together and says, “knit me together with bones and sinews.” The whole procedure and the harmony of the formation of the body he proclaims in the previous [section] and in what is quoted here. It is remarkable that these seem to be words from his soul; for it is [the soul] that is “clothed with skin and flesh” and “knit together with bones and sinews.” That makes it clear that [the soul] is before the clothing and dressing, for it is clothed (already) as that which is the basis. Since skin and flesh, bones and sinews do not live by themselves but move due to the presence of the soul—if it leaves, they do not have life anymore—he says, “You have not only formed me, made flesh, skin, bones and sinews for me and clothed me with them, but you have also given me life and love.”

COMMENTARY ON JOB 10:10-12

Job 10:18-22

Someone could think that Job’s statement comes from desperation, but that is proven wrong by what God has said: “Do you believe I treated you like this for any other reason than to reveal your righteousness?” Job, who previously had said, “If I am wicked, woe to me,” does not contradict this assumption but reveals the bitterness of life. An evil person would not do that, for he rejoices in this [life]. Above all, Job wants to reveal to his friends the reason why he did not die at the moment of his birth, namely, because he was to be an example of energy and strength. According to a different interpretation, even the life in the flesh is indicated, about which Paul writes, “If for this life only we have hoped in Christ, we are of all people most to be pitied.” Job experiences the pleasant as well as the bitter sides of life; no one who has rid himself of the flesh rejoices in wealth or excess, nor is he plagued by hardship. Job has tasted this life and its pleasures, for he was blessed with many good children and was rich and healthy. But since his situation turned into its opposite…

Someone could think that Job’s statement comes from desperation, but that is proven wrong by what God has said: “Do you believe I treated you like this for any other reason than to reveal your righteousness?” Job, who previously had said, “If I am wicked, woe to me,” does not contradict this assumption but reveals the bitterness of life. An evil person would not do that, for he rejoices in this [life]. Above all, Job wants to reveal to his friends the reason why he did not die at the moment of his birth, namely, because he was to be an example of energy and strength. According to a different interpretation, even the life in the flesh is indicated, about which Paul writes, “If for this life only we have hoped in Christ, we are of all people most to be pitied.” Job experiences the pleasant as well as the bitter sides of life; no one who has rid himself of the flesh rejoices in wealth or excess, nor is he plagued by hardship. Job has tasted this life and its pleasures, for he was blessed with many good children and was rich and healthy. But since his situation turned into its opposite, he also experienced the reverse of his previous life and acknowledged in real life the vanity of these things. This is why Job teaches us not to long for them by saying, “Why did you bring me forth from the womb? Would that I had died before any eye had seen me, and were as though I had not been.”Job expresses this in the form of a prayer, for his burdens were not light and he endured the pains not without feeling them. For it would not have been manful had he not felt his sufferings. But he teaches that he endured the pain with the help of God’s power, by praying in gratefulness. Paul also expresses this: “It was not I, but the grace of God that is with me.”
Job wants to find relief before he has to go from where he cannot return. Therefore, he does not pray for himself, but to teach the friends who think that those who suffer hardship are evil but those who are free from hardship are righteous. He desired that they should gain certainty regarding the divine resolutions about him. One should not assume that Job denies the resurrection of the dead. Rather, Job says, “From where I will not return to lead a mortal life.” Job knows that he will rise as immortal.
Although the brave one was in pain, he talked about the coming age. So he says—not to deny the resurrection—“Before I go from where I will not return.” Job calls the land “a land of gloom and deep darkness, where light is like darkness,” since the holy one ascribes only little to himself. For it would not have been suitable to say, “Before I am in the kingdom of the heavens and in the land of our promises, my God.” Job wants his listener to be instructed about the divine judgment. There has not yet been restitution for deeds done.

COMMENTARY ON JOB 10:18-22

Job 11:1-2

Since Zophar does not recognize Job’s virtue and the goal of his consistent remarks, he says to Job, “Do not talk much.” The word of holy Scripture teaches us to control our words. It says, “When words are many, transgression is not lacking.” Here Scripture calls the utterance of inappropriate things “many words.” But it is not the number of uttered words that make a babbler. The apostle shows this when he “continued speaking until midnight.” One can, however, be astonished about Zophar’s audacity toward Job. Although he answered Job, Zophar claimed that there was no one to answer him. Thereby Zophar shows one should not speak too audaciously, yet he does so himself in maintaining that Job is suffering due to his personal wickedness.

COMMENTARY ON JOB 11:3

Job 11:13-14

Zophar introduces himself as teacher and exhorts Job with the words, “Even if you are very clean, so clean that you stretch your hands continuously in prayer and ask for God’s gifts, be still prepared to reject the evil that remains within you. Iniquity shall not reside in you.” That means, “Even if you somehow start to do unrighteousness, iniquity shall not stay to nest in your life.” Here Zophar means the following: Moral virtue must correspond to the purity of soul [and reason]. Similar to this is, “Lifting up holy hands without anger or argument.” But Zophar is wrong if he deems it possible to have a pure heart and unjust deeds [at the same time]. The opposite, one could say, would be possible, namely, to have righteous deeds and an impure heart. One would thereby indicate that if someone acts mercifully with an impure heart only to be seen by the people, the deed looks the same.

COMMENTARY ON JOB 11:13-14

Job 12:3

Job wants to reveal their wrong perceptions with the words, “But I have understanding as well as you,” and still I do not think the same thoughts as you. Or do you think that your thinking is unsurpassed? I am reasonable too, and reason is not different from reason, but the difference is in the application. So it is said for example about the evil ones, “Listen to me, you stubborn of heart,” for not the creature but its evil activity he calls “stubbornness of heart.”

COMMENTARY ON JOB 12:3

Job 12:11

Consider if this does not refer to the following words, “But ask the animals, and they will teach you.” The sequence of these two thoughts makes it clear that it is not given to unreasonable animals or soulless things to understand the resolutions of Providence, but it is given to reason. There is an example, as the palate judges food, so reason judges what is said and what is in the nature of the cosmos. “Consider also this yourselves,” he says to his friends, “and you will find out the nature of what happened to me.”

COMMENTARY ON JOB 12:11

Job 13:4-5

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…

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.”

COMMENTARY ON JOB 13:4-5