Ver. 1. Then Job answered the Lord, and said] After that he had been so plainly and plentifully convinced by Almighty God, 1. That he was far short of him in eternity, wisdom, power, providence, &c.; 2. That he could not stand before behemoth and leviathan, the works of his hands; Job yieldeth, submitting to God’s justice, and imploring his mercy: so effectual is the word of God’s grace in the hearts of his elect. It had need to be an elaborate speech that shall work upon the conscience, such as was this before going. Vide etiam quid afflictio faciat, saith Mercer. See here also the happy fruit of an affliction sanctified. “By this shall the iniquity of Jacob” (of Job) “be purged; and this is all the fruit, to take away his sin,” Isaiah 27:9. To make his works full, Revelation 3:2. Job had repented before, Job 40:4,5, but not so completely. Dico hic narrari poenitentiam Iobi plenam, saith Piscator. Here he doth it thoroughly, by a deep and downright repentance, such as was never to be repented of.
Ver. 2. I know that thou canst do everything] God’s power is either absolute or actual. By the former he can do everything, make a world, and unmake it in an instant; of stones raise up children to Abraham, &c. By the latter, whatsoever he willeth, that he doth both in heaven and in earth, and none can withstand him. This Job knew before, but now better, because by experience and unquestionable evidence given in by God’s own mouth. And although this be but a short acknowledgment of God’s power and justice, yet is it well accepted, as proceeding from a true sense of faith. Neque exigit Deus a nobis multa verba, sed multam fidem (Merlin). And that no thought can be withholden from thee] Te non solum omnia posse, sed et omnia nosse, That thou art not only omnipotent, but omniscient, and that not so much as a thought of any man’s heart (which also is of thy making) can be hid from thee; since which way soever he turneth him, he shall find thee both potent and present. The words may be read thus, And that no thought of thine can be cut off or hindered. Having spoken of God’s power, he speaketh of his thoughts; to teach, saith Calvin, That God’s power and his will are things inseparable, his mind and hand agree together; the one to determine, the other to effect, Parem in eo esse voluntatem et facultatem (Mercer). ‘Αδυνατει δε σοι ουδεν (Sept.).
Ver. 3. Who is he that hideth counsel without knowledge?] Quis iste est, inquis. Who is he, saith thou, Job 38:2, that hideth counsel, &c., so Tremellius rendereth it. Is ego ipse sum, I am the very man that have done it, nempe ego (Tigurin.), and now would as gladly undo it again, by a humble confessing and disclaiming mine own folly therein, and by applying those words of thine to myself, with a holy indignation; for therein thou hast fully met with me, απογενομενοι, 1 Peter 2:24. Therefore have I uttered that I understood not] I have rashly and imprudently, yea, gracelessly and impudently, spoken of thy judgments, and desired to dispute with thee; daring to reprehend that which I did not comprehend, and to pass my verdict on things which I was not versed in, things too wouderful for me, which I knew not. Broughton reads thus, Therefore I tell that I had not understanding; that is, I confess I have sinned, but I did it ignorantly, Idcirco indico me non intellexisse (Merc.). And so he makes way to the ensuing petition, That God would hear him, and teach him better things.
Ver. 4. Hear, I beseech thee, and I will speak] We have had his confession; follow now his petition here, his humiliation and reformation, Job 42:6. These are the parts and properties of true repentance, that fair daughter of a foul mother, sin. But had not Job promised to speak no more, to proceed no farther? Job 40:4,5. How then doth he say here, I beseech, and I will speak? The answer is easy; he would speak no more so rashly and unadvisedly as he had done, to God’s dishonour, and the offence of his best friends. But he would not spare to speak supplications, as here, and to set forth his humble docility, to give glory to God, and to take shame to himself, &c.; such a silence he knew would be sinful, and savour of a dumb devil. He therefore addresseth himself to God, 1. For audience and acceptance; 2. For advice and direction. In all which he renounceth his own wisdom, and delivereth himself up wholly to God, to be taught and led into all truth and holiness. The matter, we see, is well amended with Job, since, challenging God into the schools, he once said, “Then call thou me, and I will answer; or let me speak, and answer thou me,” Job 13:22. So afterwards Peter, when penitent, turned his crowing into crying; and Paul, his breathing out threatenings against the saints, into “Lord, what wilt thou have me to do?” Acts 9:1,6. I will demand of thee, and declare thou unto me] As a dutiful and docible scholar, who should be Ζητητικος, I will ask thee questions, and hang upon thy holy lips for an answer.