Ver. 1. But Job answered and said] Disproving and refuting that proposition of theirs concerning the infelicity of the ungodly by reason, by experience, and by divine authority; all which evince and evidence that neither is prosperity a proof of men’s innocence, nor adversity a mark of their wickedness, as Zophar and his fellows would have it. And that they might not any more interrupt him, nor think him too rough, he useth a gentle preface, craving attention, and pressing them thereunto by many arguments in the first six verses.
Ver. 2. Hear diligently my speech] Heb. In hearing hear. The Greek hath it, Hear, hear; that is, hear me out, have so much patience with me as not to interrupt me any more; yea, hear with understanding; let you r ους and νους meet; draw up your inward ears to your outward, that one sound may pierce both. Lay aside passion and prejudice, suffer a word of information, for it is but one word that I have to say, &c, The Hebrew is singular, and promiseth brevity. Only this one word Job would that they should hear double; sc. by an after deliberate meditation, as David did, Psalms 62:11, “God hath spoken once; twice have I heard this,” &c. Gravis rationis humanae morbus est, quod plerunque soleat ea damnare quae aut non intelligat, aut non placuerint (Brent.). And let this be your consolations] Comfort me this way at least, that you will give me the hearing. Hither you came as comforters, but by your galling speeches you have grieved and vexed me above measure. Now make me some amends, and remembering your office as friends, and your design, which was to condole with me and to comfort me, hear me intently, and this I shall take as kindly as if in tenderest compassion you had drunk to me in a bowl of nepenthes, [A drug of Egyptian origin mentioned in the Odyssey as capable of banishing grief or trouble from the mind; hence, any drug or potion having, or conceived as having, the same power; also, occas. the plant or herb supposed to yield the drug.] or had given me a cup of consolation, as Jeremiah 16:7. The Vulgate Latin rendereth it (but not well), Hear, I pray you, my speech, and repent. The Hebrew root signifieth first to repent, and then to comfort, 1 Samuel 15:35 Isa 40:1, because the penitent only get sound comfort.
Ver. 3. Suffer me that I may speak] Say that it be suffering to you to hear me (for now I see you have, as they write of some creatures, fel in aure), yet put yourselves to the pain of hearing me, and bear me, though I am burdensome to you, though my speeches cross the grain of your spirits. See 2 Corinthians 11:1. I will promise you to speak nothing worthy of a scoff, such as was that of Theophrastus, Let him shun the talkative man who would not be put into a fit of a fever (Theoph. Charact. cap. de garrul.). Or that of Aristotle, before whom when one, having made a long and idle discourse, concluded it thus, I doubt I have been too tedious unto you, sir philosopher, with my many words: In good sooth, said Aristotle, you have not been tedious to me, for I gave no heed to anything you said (Plut. de Garrulit.). And after I have spoken, mock on] Heb. Mock thou on, thou Zophar (to whom he turned his speech, and very likely his eye also), if thou canst find in thy heart to mock at so much reason as I shall allege in mine own defence; I gainstand thee not. He lacked no wit who said, If a wise man speak evil of thee or to thee, endure him; if a fool, slight him. Sile, et funestam dedisti plagam, trouble not thyself at his taunts, and thou punishest him sufficiently (Chrysost.).
Ver. 4. As for me, is my complaint to man?] Vult dicere, saith Lavater, Job’s meaning is, that he complained not to man, but to God himself, who well knew his heart and his innocence, though men misjudged him. And this being so, how could he be otherwise than anxious and solicitous, since if a man be but to speak to an earthly prince, he will be afraid? It is said of Charles V, emperor, that he spake more to God than to men. Job did so, it seemeth; and this he allegeth to the shame of his hard hearted friends, who put him to it in this way.
Ver. 5. Mark me, and be astonied] Heb. Look upon me. He had said before, Hear and hear, now, Behold and see if there be any sorrow like unto my sorrow. Mark it, I say, and stand amazed at it. Did you ever find any on this side hell so sore afflicted as I am? Is it not because you are not duly affected with my miseries, that ye are so regardless of my discourse? Strange that my sorrows should be great enough to work astonishment, and yet not great enough to deserve attention. O mark first what I suffer, and then what I speak. And (this once done) lay your hand upon your mouth] Be swift to hear, but slow to speak; yea, spare to speak at all in this case. The Greek proverb admonisheth men either to be silent or to speak something that is better than silence. Harpocrates, the heathenish god of silence, was pictured with his finger laid upon his lips.