Ver. 1. Then answered Zophar the Naamathite, and said] “If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest,” Proverbs 29:9. Christ piped to that crooked generation, John mourned to them, but all to no purpose; absurd and unreasonable people will never be satisfied or set down, say what yon can to them, such is their pertinacy and peevishness. Job had uttered himself in such passionate expressions as might have moved stony hearts, Sed surdo fabulam. He had set forth his own misery, begged their pity, made an excellent confession of his faith, every word whereof had its weight, each syllable its substance, Ubi habent fere singulae voces aliquid ponderis (Merl.); he had lastly terrified them with the threats of God’s sword; but nothing would do. Zophar here, though he had little to say more than what he had said, Job 11, yet he takes occasion from Job’s last words, though full of love, to roughly hew at him again, and makes as if he were necessitated thereunto for his own and his fellows’ necessary defence. Vatablus thinks that Zophar here maketh answer, not to the preceding words, but to those in the 12th chapter, where Job had complained that wicked oppressors live commonly in greatest peace and prosperity. Whatever it is, Zophar henceforth will say no more; either he had said what he could, or was satisfied with Job’s reply in the next chapter; or, lastly, quia lusurum se operam credebat, as Mercer observeth; because he thought he should lose his labour, which no wise man would do.
Ver. 2. Therefore do my thoughts cause me to answer] q.d. Whereas I had thought, O Job, to have spoke no more to thee (for I see I do but lose my sweet words), thy last comminatory expressions have altered my resolution. So nettled I am that I must needs interrupt thee. And yet think not that I shall speak whatsoever lieth uppermost; for I have dipped and dyed my words in my thoughts, which do now prompt me what to answer, and bid me make haste. And for this I make haste] Lest I should forget the particulars of thy speech, whereto I am to answer. Munster rendereth it thus, Et ob id promptitudo mea est intra me, as if Zophar had boasted of his ready elocution, as in the next verse of his ripe understanding. Some render it, For this I delight in answering (Lavat.).
Ver. 3. I have heard the check of my reproach] Zophar conceived himself disgraced as well as menaced by Job; and this kindled him. Some are of so testy a nature, saith one, so skittish and unquiet humour, that a little offensive breath, a disgraceful word, blows them up into a rage that will not be laid down, without revenge, or reparation of their credits. Job’s reproofs were by this man construed for reproaches; and what was spoken to them all he applied to himself. It appeareth that he was sick of a Noli me tangere, when being touched so gently, nettle like, he stingeth him who handled him. And the spirit of my understanding causeth me to answer] This I shall do with reason and understanding, not with passion and recrimination. Spiritus Dei nec mendax, nec mordax; meekness of wisdom is a fruit of God’s Spirit; by the which, and not by his reasonable soul only, Zophar seemeth to himself to be carried on. And surely they are holy truths all along that he uttereth, but wrested and misapplied as to Job, whom he will needs have to be wicked. Interim observemus, saith Lavater, Meanwhile let us observe that these things, sc. the state and portion of the wicked, the greatness and suddenness of their punishments, is therefore by God’s appointment so oft propounded and pressed in this whole book (whereof this is almost the sole argument), that we might be right in that point; fear to offend, and not fret at the wicked man’s prosperity, which is but momentary. The Tigurines translate this clause thus, Tametsi me conscientia hic consolabitur, Albeit herein my conscience shall comfort me.
Ver. 4. Knowest thou not this of old] Whether Zophar intended his own conscience or not before, he here appealeth to Job’s; and secretly taxeth him of going against it, or, at least, of gross ignorance; knowest thou not this, which every one knoweth that is not a mere novice, and which is proved by the examples and experiences of all ages? to wit, Malis male esse, that it shall be ill with the wicked. This is a generally received maxim, and the histories of all ages do plainly and plentifully confirm it. Hinc collige, diligenter observanda esse, &c. (Merlin). Hence we may well gather, that God’s judgments against wicked persons are to be diligently observed out of the histories of all ages, both divine and human. Since man was placed upon the earth] Heb. Since he placed man upon the earth, viz. in that earthly paradise, the garden of Eden, planted for purpose of man’s pleasure; where, nevertheless, he stayed not one night, as some gather from Psalms 49:12, but soon by his sin became like the beasts that perish (pecoribus morticinis), that die of the murrain, saith Junius, and so are good for nothing. Cain for like cause was cast out, the old world drowned, Sodom and her sisters consumed with fire, &c. There cannot be one instance given to the contrary of that which is here affirmed, viz.