Notes from Commentary on Job

translation by Brian Mullady, OP
http://www.opwest.org/Archive/2002/Book_of_Job/tajob.html

really amazing breakdown - this one is relevant:

Now when divine worship is rare, men usually celebrate it more devoutly; but when it is frequent, it annoys them. This is the sin of acedia18, namely when someone is saddened about spiritual work. Job was not indeed subject to this sin, for the text adds, "Job did this every day," maintaining an almost steadfast devotion in divine worship.

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The fact that worldly men are designated by "earth" is shown clearly enough by the fact that the Lord seems to separate Job from the earth, although he is living on earth. For when Satan had said, "I have prowled about the earth and I have run through it," the text adds, "And the Lord said to him: Have you considered my servant Job, there is none like him on the earth?" For it would seem groundless to ask whether he who asserted he had prowled about and run through the earth had considered Job, unless he understood Job his servant to be outside the earth. God clearly shows in what respect Job is separated from the earth saying,"my servant Job." Man has been created as it were like a mean between God and earthly things, for with the mind he clings to God but with the flesh he is joined to earthly things. Besides, as every mean recedes more from one extreme the closer it approaches to the other one. So, the more man clings to God, the more removed he is from earth. To be a servant of God means to cling to God with the mind, for it is characteristic of a servant to not be his own cause.31 The one who clings to God in his mind, orders himself to God as a servant of love and not of fear.
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Satan wants to show that Job had served God because of the earthly prosperity he had attained using an argument based on opposition. For if after earthly prosperity comes to an end Job ceased fearing God, it would become clear that he feared God because of the earthly prosperity he was enjoying. So he adds, "Put forth your hand just a little and touch all that he has," by taking it away, "If he does not bless(benedixerit) you to your face," i.e. curse you openly (literally,"may misfortune come upon me.") Note that even the hearts of truly just men are sometimes badly shaken by great adversity, but the deceitfully just are disturbed by a slight adversity like men having no root in their virtue. So Satan wants to insinuate that Job was not truly just but only pretending to be. Thus he says that if he should be touched by even a very small adversity, he would murmur against God, that is blaspheme him. He distinctly says, "If he does not you to your face," to indicate that even in prosperity he was blaspheming God in a certain sense in his heart when he preferred temporal things to love of him. But when his prosperity is taken away, he would blaspheme God even to his face, i.e. openly. The expression, "If he does not bless (benedixerit) you to your face," can be understood in another way, so that may be taken as a blessing properly speaking and the sense would be this: If you should touch him even a little by taking away his earthly prosperity, may these things befall me if it does not become clear that before he blessed you not in his true heart, but to your face, that is keeping up appearances before men.
Because, as I have said, God wills the virtue of the saints to be known to all, both the just and the wicked, it pleased him that as all saw Job’s good deeds of Job that his right intention sh ould also be clearly shown to all. So he willed to deprive Job of his earthly prosperity, so that when he perservered in the fear of God, it would become clear that he feared God from a right intention and not on account of temporal things. Note that God punishes wicked men through both the good and the wicked angels, but he never sends adversity on good men except through wicked angels. So he did not will that adversity be brought on blessed Job except through Satan, and because of this the text continues, "And the Lord said to Satan: Behold, all that he has is in your power," that is, I surrender it to your power, "only do not extend your hand to him." From this text we are clearly given to understand that Satan cannot harm just men as much as he wants, but only as much as he is permitted to do so. Consider also that the Lord did not command Satan to strike Job, but only gave him the power to do so, because, "The will to do harm is in each wicked person from himself, but the power of harming comes from God."34
From what has been said already it is clear that the cause of the adversity of blessed Job was that his virtue should be made clear to all. So Scripture says of Tobias, "Thus the Lord permitted him to be tempted so that an example might be given to posterity of his patience, like blessed Job."(Tob. 2:12) Be careful not to believe that the Lord had been persuaded by the words of Satan to permit Job to be afflicted, but he ordered this from his eternal disposition to make clear Job’s virtue against the false accusations of the impious. Therefore, false accusations are placed first and the divine permission follows.
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After the cause of the blessed Job’s adversity has been considered, the text shows as a consequence how such adversity came upon him. Because all the adversity was produced by Satan, the text therefore speaks about him first saying, "So Satan went forth from the face of the Lord," as if to use the power permitted to him. It is expressly stated,"He went forth from the face of the Lord," for Satan is in the presence of the face of the Lord in that the power of harming someone is permitted him because this happens according to the reasonable will of God but when he uses this power permitted to him, he goes forth from the face of the Lord, because he turns away from the intention of the one giving him permission. This is apparent in the case in question: for he was permitted by God to harm Job to make Job's virtue clearly known. However, Satan did not inflict him for this reason, but to provoke him to impatience and blasphemy.


At the same time, what we said above appears clearly true in this text.35 Satan came to present himself among the sons of God assisting in his presence in the sense that some are said to assist in the presence of God who are subject to divine judgement and examination, not in the sense that they assist in the presence of God who see God. So here the text does not say Satan cast God away from his face, but that," he went forth from the presence of God," as though he turned away from the intention of his providence, although he was not strong enough to escape the order of providence.
Reflect that the order in which the adversities are about to be explained is just the opposite of the order in which the prosperity was explained. For the prosperity which was explained proceeded from the more important to the less important beginning from the person of Job himself. After him came his offspring and then his animals, first the sheep and then the rest. This was done reasonably because the duration which cannot be preserved in the person is sought in the offspring for whose sustenance one needs possessions. In the adversity however, the opposite order is proposed. First, the loss of possessions is related, then the destruction of the children and third the affliction of his own person. This is to increase the adversity. For one who has been oppressed by a greater adversity does not feel a lesser one. But after a lesser adversity, one feels a greater one. Therefore, so Job would feel his own individual affliction from each adversity and so be disturbed to become more impatience, Satan began to afflict Job with a small adversity and gradually proceeded to greater ones.

Consider also that the soul of man is more disturbed by those things which come on the scene suddenly for adversities which are foreseen are more easily tolerated. Therefore to make Job more disturbed, Satan brought adversity on him at a time of the greatest rejoicing, when he could at least think about adversity, so that the adversity might seem more severe from the very presence of the rejoicing. For "when things which are contraries are placed beside each other, they become clearer in their contrast."36 Therefore, the text says, "on a certain day when his sons and daughters were eating and drinking wine," which is especially put here to indicate rejoicing because according to Sirach, "Wine was created from the beginning for rejoicing, not for drunkeness." (31:35) "They were in their eldest brother's house," which is placed to show greater solemnity. For it is probable that a more solemn banquet would be celebrated in the home of the first born. "A messenger came to Job and said: The oxen were plowing," which would remind him of profit, and so the damage would seem more unbearable. "And the asses feeding beside them," which is also put in to increase pain when he considered that the enemy fell upon them at a time in which they could steal more things at once. "And the Sabeans fell upon them," namely an enemy who came from far away from whom the things which they stole could not easily be retrieved. "And took everything", lest if they left s omething it would at least be sufficient for necessary use or breeding. "They slew the servants with the sword," which was more grave for the just man. "I alone escaped to tell you," as if to say: the fact that I alone escaped happened by divine disposition so that you could have an account of such a great loss as though God meant to afflict you with pain.

Immediately after the announcement of this adversity, another one is announced, lest it some interval happened meanwhile, Job would recover his composure and prepare himself in patience to sustain what followed more easily. Because of this, the text adds, "While he was still speaking, another messenger came and said: The fire of God," that is, send by God, "fell from heaven," as if to impress on his mind that he was suffering persecution not only from men, but also from God, and thus he might more easily be provoked against God. "And burned up the sheep and the servants, consuming them," as if to say: this was divinely caused so that everything was immediately consumed at the touch of the fire. This is beyond the natural power of fire. "And I alone escaped to tell you." The text continues,"While he was still speaking, another messenger came and said: The Chaldeans" (who were fierce and powerful) "formed three companies" to emphasize how strong they were, so that he cannot hope for revenge or recovery of his lost goods. The next text shows what he lost saying,"and made a raid upon the camels and took them and slew the servants with the sword. I alone escaped to tell you." The destruction of his children follows. "While he was still speaking, another messenger entered and said: Your sons and daughters were eating and drinking wine in their brother's house," so that because of this, their death would be more sad for Job, since he would be uncertain whether they were in a state of sin preceding their death. For he used to sanctify them and offer holocausts for each one for this reason because he was afraid that they had incurred some sin during their banquets. Lest he could perhaps think that they had repented or provided for their souls, the text adds, "a violent wind suddenly rushed in from the desert and struck the four corners of the house." This is said to show the force of the wind which unusually destroyed the whole house at once, which shows the wind proceded by divine will and so Job would be moved more easily against God when he was afflicted by one whom he had served with a devout mind. To compound his sorrow more greatly, the damage of the destruction of his children is added, when the text says, "It fell and crushed the young people and they are dead," namely, all of them so that no hope of posterity would remain in the escape of even one of his children. This was believed to be more sorrowful because although all the children were destroyed, one of the servants escaped to increase his pain, for there follows, "and I alone escaped to tell you."
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After the adversity of blessed Job has been narrated, the text treats the patience Job showed in adversity. As evidence of what is said here know that there was a difference of opinion among the ancients philosophers39 as to corporeal goods and the passions of the soul. For the Stoics said that exterior goods were not goods of man and that there could be no sorrow for their loss in the soul of the wise man. But, the opinion of the Peripatetics was that some of the goods of man are truly exterior goods, though these are certainly not the principal ones. Nevertheless, they are like instruments ordered to the principal good of man which is the good of the mind. Because of this, they conceded that the wise man is moderately sad in the losses of exterior goods, namely his reason is not so absorbed by sadness that he leaves righteousness. This opinion is the more true of the two and is in accord with the teaching of the Church as is clear from St. Augustine in his book, The City of God.40
So Job followed this opinion and truly showed sorrow in adversity; yet this sadness was so moderated that it was subject to reason. The text therefore continues, "Then Job arose, and rent his robe," which is usually an indication of sadness among men.41 Note however that the text says, "Then", namely after he heard about the death of his children, so that he might seem more sad over their loss than the loss of his possessions. For it is characteristic of a hard and insensible heart to not grieve over dead friends, but it is characteristic of virtuous men to not have this grief in an immoderate way as St. Paul says in I Thessalonians, "But we would not have you ignorant, brethren, concerning those who are asleep, that you may not grieve as others do who have no hope." (4:13) This was true in the case of blessed Job and so the state of his mind appears in his exterior act. Since his reason stood upright, the text fittingly says that "Job arose" although men in grief usually prostrate themselves. For though he suffered grief, but not a grief which penetrated as far as disturbing the his interior reason, he showed a sign of his sadness in exterior actions in two ways: namely as to what is outside the nature of the body, and so the text says, "he rent his robe"; and as to those things which procede from the nature of the body, "he shaved his head," which among those who care for their hair, usually indicates grief.42 These two signs then fittingly correspond to the adversities mentioned, for the tearing of the robe corresponds to the loss of his possessions, and the cutting of the hair corresponds to the loss of his sons. Then the mind stands upright when it humbly is submitted to God. For each thing exists in a higher and more noble state to the extent that it stands firm in what perfects it more, like air when it is subject to light, and matter when it is subject to form. Therefore the fact that the mind of blessed Job was not dejected by sadness, but persisted in its righteousness, clearly shows that he humbly subjected himself to God. So the text continues, ,"and he fell on the ground, and worshipped," to show evidence for his devotion and humility.

Job revealed the state of his mind not only by deeds, but also by words. For he rationally demonstrated that although he suffered sadness, he did not have to yield to sadness. First, he demonstrated from the condition of nature so the text said, "He said: Naked I came forth from my mother's womb," namely, from the earth which is the common mother of everything,43 "and naked shall I return there," i.e., to the earth. Sirach speaks in the same vein saying, "Great hardship has been created for man, and a heavy yoke lies on the sons of Adam from the day they come forth from their mother's womb until the day they return to their burial in the mother of them all." (40:1) This can also be interpreted in another way. The expression,"from my mother's womb" can be literally taken as the womb of the mother who bore him. When he says next "naked I shall return there," the term "there" establishes a simple relation. For a man cannot return a second time to the womb of his own mother, but he can return to the state which he had in the womb of his mother in a certain respect, namely in that he is removed from the company of men. In saying this he reasonably shows that a man should not be absorbed with sadness because of the loss of exterior goods, since exterior goods are not connatural to him, but come to him accidentally. This is evident since a man comes into this world without them and leaves this world without them. So when these accidental goods are taken away if the substantial ones remain man ought not to be overcome by sadness although sadness may touch him.
Second, he shows the same thing from divine action saying, "The Lord gave; the Lord has taken away." Here his true opinion about divine providence in relation to human affairs must first be considered. When he says, "The Lord gave," he confessed that earthly prosperity does not come to men accidentally either according to fate or the stars, or as a result of human exertion alone, but by divine direction. When he says, however, "The Lord has taken away," he confesses also that earthly adversities also arise among men by the judgement of divine providence. This leads to the conclusion that man does not have a just complaint with God if he should be despoiled of his temporal goods, because he who gave freely could bestow them either until the end of his life or temporarily. So when he takes temporal goods away from man before the end of life, man cannot complain.
Third, he shows the same thing from the good pleasure of the divine will saying, "As God pleased, so it has been done." For friends will and do not will the same thing.44 Thus if it is the good pleasure of God that someone should be despoiled of temporal goods, if he loves God, he ought to comform his will to the divine will, so that he is not absorbed by sadness in this consideration.
These three arguments are put in the proper order. For in the first argument it is posited that temporal goods are exterior to man. In the second, it is posited that they are a gift given to a man and taken away by God. In the third that this happens according to the good pleasure of the divine will. So one can conclude from the first argument that man should not be absorbed by sorrow because of the loss of temporal goods; from the second that he cannot even complain and from the third that he ought even to rejoice. For it would not please God that someone should suffer from adversity unless he wished some good to come to him from it. So though adversity is bitter in itself and generates sadness, nevertheless it should be the cause of rejoicing when one considers the use because of which it pleases God, as is said about the apostles, "The apostles went rejoicing because they had suffered contempt for Christ." (Acts 5:41) and so on. For when taking a bitter medicine, one can rejoice with reason because of the hope for health, although he suffers sensibly. So since joy is the matter of the action of thanksgiving, therefore Job concludes this third argument with an act of thanksgiving saying,"Blessed be the name of the Lord." The name of the Lord is truly blessed by men inasmuch as they have knowledge of his goodness, namely that he distributes all things well and does nothing unjustly.

Then the text therefore concludes to the innocence of Job when it says, "In all these things, Job did not sin with his lips," namely, he did not express a movement of impatience in word, "nor did he say something stupid against God," i.e., blasphemy, so that he did not blaspheme concerning divine providence. For stupidity is opposed to wisdom which properly is knowledge of divine things.45
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The next verse expresses the fact that these friends just mentioned came to console Job saying, "They agreed to come to visit him together and console him." In this they showed themselves to be true friends in not deserting him in a time of tribulation, for Sirach says, "A man’s friend is recognized in sorrow and evil." (12:9) At first the visit itself was certainly consoling, for to see a friend and to associate with him is most delightful. 50 They also console him by their actions, showing him signs of their compassion. What provoked these signs of compassion is now introduced. "When they saw him from afar, they did not recognize him," for his face was changed by sores, his clothing and his refinement gone because of the loss of his possessions. The term "from afar" should be understood to mean that measure by which a man can be recognized from a distance. This change in their friend stirred them to sadness and compassion which they showed by external signs, for there follows, "and raising their voices," out of the great depth of their sorrow, "they wept, and they rent their robes and sprinkled dust on their heads," as a sign of humility and dejection, as though they felt themselves to be cast down by the casting down of their friend. The text adds, "heavenward" as though they might provoke the mercy of heaven by this humiliation. Consider that the compassion of friends is a consolation,51 either because adversity like a burden in more lightly born when it is carried by many, or even more because all sorrow is alleviated when mixed with pleasure. To have the experience of someone's friendship is very pleasurable, which especially derives from their compassion in adversity and so offers consolation.
They consoled him not only by showing compassion to him, but also by showing their fellowship with him; for there follows, "they sat with him on the ground seven days and seven nights." Nevertheless one must not understand this to mean a continuous period, but at suitable timez, for great sorrow needed consolation for a long time. But they did not show him the third form which is especially consoling i.e. in words, for there follows, "and no one said a word to him." The cause of their silence is shown when the text continues, "for they saw that his suffering was very great." This cause is more an idea the consolers have than the state of the one afflicted. For when the mind of someone has been absorbed with pain, he does not listen to words of consolation, and so Ovid remarks, "Who but someone who has no good sense, would forbid a mother to weep at the funeral of her child?"52 Job however had not been so disposed that he could not accept consolation because of great sorrow. Rather, he consoled him self very much according to reason as is apparent from the words quoted above.
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In Chapter II I explained that there were two opinions held by ancient philosophers about the passions. The Stoics said that there was no place in the wise man for sorrow. The Peripatetics said that the wise man is indeed sad, but in sad things he conducts himself with a moderation in accord with reason. This opinion accords with the truth. For reason does not take away the condition of nature. It is natural to sensible nature to rejoice and be pleased about fitting things and grieve and feel pain about harmful things. So reason does not take away this natural disposition, but so moderates it that reason is not deflected from its right course because of sorrow. This opinion also accords with Holy Scripture which places sorrow in Christ, in whom there is every fullness of virtue and wisdom.

So, Job then indeed feels sad as a result of those adversities which he suffered described above, otherwise the virtue of patience would have no place in him. But his reason did not desert the right path because of sorrow but rather ruled the sorrow. This is proved when the text says,"After this, Job opened his mouth." "After this" means after he had passed seven days in silence. This clearly shows that what he is going to say is said in accord with a reason which is not confused by sorrow. In fact, if they had been spoken from a mind confused by sorrow, he would have said them sooner, when the force of sorrow was more acute. For every sorrow is mitigated with the passage of time53and one feels it more in the beginning. He seems to have kept silent for a long time for this reason, so that he would not be judged to have spoken from a confused mind. This is shown by the text," He opened his mouth." In fact, when someone speaks because of a fit of passion, he does not open his mouth himself, but he is compelled to speak by the passion. For we are not the masters of our acts done through passion, but only of those done through reason. In speaking he showed the sorrow which he suffered, he showed patience. Wise men usually express the motion of the passions which they feel in a reasonable way. So Christ said,"My soul is sorrowful unto death,"(Matt. 26:38) and St. Paul in Romans, "I do not do the good I want, but the very evil that I hate, I do." (7:15) Also, Boethius at the beginning of the Consolation of Philosophy opens with the expression of his sadness, but he shows how to mitigate it by reason.54 So Job expresses his sorrow verbally.
The text continues,"and he cursed his day." This seems to contradict what St. Paul says in Romans,"Bless and do not curse." (12:14) Note that cursing can mean several things. For since "to curse" (maledicere) is to speak evil [malum dicere], every time one speaks evil, he is said to curse. One speaks evil of someone by speech which causes evil, as God causes evil to something in his very speech and the judge causes the punishment on another in speaking the sentence of condemnation. This is the way the Lord spoke evil or cursed in Genesis, "Cursed is the ground because of you,"(3:17) and "Cursed be Canaan, a slave of slaves shall he be to his brothers." (9:25) Joshua also cursed Achor who suffered from the condemnation.(Jos. 7:25) In another way, one may understand cursing another as invoking or desiring evil to him. For example, in I Kings, "The Philistine cursed David in his ways." (17:43) In a third way, one may simply speak evil by disclosing it either in the present, the past, the future, truly or falsely. Paul prohibits cursing in this way when someone deprecates someone or defames his character falsely. However he does not prohibit it when a judge condemns a defendant who is guilty or when someone expresses in an ordered way the real evil of someone, either by demonstrating an act to occur in the present, or by relating something past or by predicting something in the future. So, one should understand that Job cursed his day, because he denounced it as evil, not only because of its nature, which was created by God, but according to the common usage of Holy Scripture where time is called good or evil because of what happens in that time. The Apostle Paul speaks in this way when he says, " […] making the most of the time, because the days are evil." (Eph. 5:16) So Job cursed his day in remembering the evils which had happened to him on that day.

The next verse explains the manner of his cursing and continues,"And Job said: Let the day perish on which I was born, and the night which said, `A man chiild is conceived.'" Note that although to exist and to live are desirable in themselves, yet to exist and to live in misery like this should be avoided, although one may freely sustain being miserable for some purpose.55 So a wretched life which is not ordered to some good end should not be chosen for any reason. The Lord speaks in this way in Matthew,"It would have been better for that man if he had never been born." (26:24) Reason alone apprehends what good can be expected in some misery. The sensitive power does not perceive it. For example, the sense of taste perceives the bitterness of the medicine, but reason alone enjoys the purpose of health. If someone wanted to express the feeling of his sense of taste then he would denounce the medicine as evil, although reason would judge it to be good because of its purpose. So the blessed Job was able by his reason to perceive the misery which he suffered as certainly useful for some end. But the lower part of the soul influenced by sorrow would completely repudiate this adversity. Thus, life itself under such adversity was hateful to him. When something is hateful to us, we abhor everything by which we come to that thing. So in the inferior part of his soul, whose passion Job now intended to express, he hated both the birth and the conception by which he came into life and consequently both the day of his birth and the night of his conception according to the usage of attributing to time the good or evil which happens in that time. So therefore because Job repudiated life in adversity from the point of view of the senses, he wished that he had never been born or conceived. He expresses this saying, "Let the day perish on which I was born," saying in effect, "Would that I had never been born!" and "the night on which it was said," i.e. it could truly be said, "a man-child is conceived," [that is,"Would that I had never been conceived!"] He uses a fitting order here, for if birth does not take place, this does not preclude conception, but lack of conception precludes birth. He also fittingly ascribes the conception to night and birth to day, because according to the astrologers,56 a birth during the day is more praiseworthy since the principal star, the sun, shines over the land at that time; but a conception at night is more frequent. Jeremiah uses a similar way of speaking saying, "Cursed be the day I was born, may the night on which my mother bore me not be blessed." (20:14)

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After Job has detested his own life in many ways, he now detests the life of the whole human race taken collectively, both of those in prosperity and those in adversity. He begins to treat first of those who are more renowned. Note that there are two things which belong especially to living beings: to live and to know. Although knowing in itself is very delightful and very noble, yet to know those things which cause affliction is painful. So he says, "Why was light given to him that is in misery?," as if to say: For what purpose does a man subject to unhappiness have the light of knowledge, since by it he can consider the evil with which he is afflicted? To live is noble because of the soul, but if the soul should exist in bitterness, living itself is rendered bitter. So he says, "and life to the bitter of soul." (Understand "why is it given?" to be repeated) He shows that life is given to them uselessly because unhappy men desire its contrary. So he says, "Who," living in bitterness, "long for death, which does not come," that is as quickly as they would like. To show that those who are unhappy wait for death not shrinking from it but desiring it he continues, "like those who dig for buried treasure," aroused by their great desire to find the treasure by digging. Because desire, when it is fulfilled causes joy, he adds, "and are glad powerfully when they find the grave," i.e. when they see they have arrived at death which procures a grave for them. Some 62 think this passage refers to the fact that those who dig for treasure rejoice in finding a grave because they often found treasures in ancient tombs. But the first explanation is better.
Someone could object that although life is useless if given to miserable men, yet it is useful if given to those who enjoy prosperity. He removes this possibility saying, "Why are they (i.e. light and life) given to man whose way is hidden?" The way of a man is hidden because he does not know how the state of his present prosperity will end. As Proverbs says, "Laughter will be mixed with pain, and the end of joy is grief,"(Prov. 14:13) and Jeremiah, "Man's road is not in his control." (10:23) and Qoheleth, "What necessity is there for man to seek greater things for himself, when he does not know how to use things profitable for himself in this life? Or who can indicate what will be after him under the sun?"(7:1) He explains how the way of man is hidden on the earth saying, "And God has hedged him in with darkness." This is evident in many ways. First, as to those things which happened in the past or will happen in the future Qoheleth says, "Many are the afflictions of man because he is ignorant of the past and the future or who can tell him how it will be?" (8:6) Second, as to what is near him, namely men. As I Cor. says, "For who knows a man's thoughts but the spirit of the man which is in him."(2:11) As to those things above a man, the last chapter of I Timothy says, "He (God) lives in inaccessible light, whom no man sees or is able to see,"(1 Tim. 6:16) and in the Psalms, "He makes the darkness his hiding place."(17:12) Finally as to those things which are below him, Qoheleth says, "All things are difficult, a man cannot explain them with speech." (1:8) God is said to have hedged a man in with darkness because God bestows the kind of intellect on him which not able to understand these things.

After he shows that the life of man is difficult because of the unhappiness and bitterness of men, he applies to himself what he said about men in general. In this he expresses his own bitterness when he says, "Before I eat, I sigh," for as laughter is a sign of joy, so sighing is a sign of bitterness of soul. In this he shows the manner of his bitterness from the manner of his sighing. He began his sighing easily, "Before I eat, I sigh." And his sighing was continuous and great. So he adds, "and my wailing is like flood water." For as sighing is a sign of moderate sorrow, so wailing is a sign of vehement sorrow, a sorrow which can hardly be tolerated. This wailing is compared to the roaring of water, for water which moves swiftly makes a murmuring sound. So a man experiencing great affliction is provoked to wailing from a slight recollection of his misery. He continues, "like flood water," to emphasize the continuous character of his bitterness, for flooding water moves continuously and makes a loud noise.
Because bitterness of soul arises from unhappiness, after he speaks of the bitterness of his soul, he next speaks about his unhappiness saying, "For the thing that I fear comes upon me." Note here that the unhappiness of man which provokes bitterness seems to consist in two things. First, in the damage to his things or his person and in dishonor. As to the first two, he says,"For the thing that I fear comes upon me," i.e. those things which I fear happen to me. Here this expression refers to the greatness of loss and pain for the more prudent someone is, the more he recognizes what can happen to him in a time of adversity when he is still in a time of prosperity. So Sirach says, "In the day of prosperity, do not forget evil." (9:27) Job, who was the most prudent of men, suffered great unhappiness when the very evils happened to him which he feared. As for the second, dishonor, he says, "and what I dread befalls me." According to Aristotle, shame is "the fear of dishonor."63 He shows therefore by this that from great glory, he fell into many disgraces and dishonors.
______________FROM NO OTHER REASON THAN FROM BEING AFFLICTED - SHAME HERE, TOO!
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To summarize what Job said in his lamentation, note that three things are contained in it. First, he shows his own life is wearisome ("Cursed be the day of my birth") v. 3; second, the greatness of the unhappiness which he was suffering ("Before I eat, I sigh) v. 24; and third, he shows his innocence (Have I not dissembled) v. 26 and so on.
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THE SECTION I WAS INTERESTED IN - CH 9
- can man be justified/argue before God?

He consequently shows a sign of how he knows this. When a man is just in comparison to another man, he can freely and securely argue with him, because justice and truth are made clear in mutual discussion. However, no man is secure when he argues with God. So he adds, "If anyone will wish to argue with him," i.e. man with God, "he will not be able to answer him "one question for a thousand." Truly we should note that the greatest number which has a proper name is in our usage a thousand,135 for all the higher numbers are named as multiples of the lower numbers, for example, ten thousand, one hundred thousand. This happens reasonably, for according to the ancients,136 the species of numbers extend up to ten and beyond this one repeats the first numbers again (1,2,3,) and this fact is clear according to the names, whatever the truth of the matter. For the cube of ten is one thousand137 for one thousand is ten times ten times ten. Thus Job chooses the number one thousand as the highest of the numbers which designates for us every large determined quantity. When he says that man cannot respond to God, "one question for a thousand," it is the same as if he were to say: no determined measure of number can express how much divine justice exceeds human justice, since the latter is finite but the former is infinite.
He shows as a consequence that man cannot approach God in any proportion in arguing a case when he says, "He (God) is wise in heart and Almighty in power." For there are two types of dispute. There is one in which the dispute is carried on by argument and this is done by wisdom. There is another when the dispute is carried on by force and this is depends on power. In both of these, God exceeds man, because in both his strength and wisdom he exceeds all strength and wisdom. Consequently he shows both of these pre-eminences. First he shows the preeminence of God in power which he certainly begins to show in relation to men when he says, "what man has resisted him and found peace?" as if to say: "No one." Note that man obtains peace in one way from someone who is more powerful and in another way from one who is less powerful or his equal in power. For clearly the more powerful acquires peace from the less powerful by fighting against him, as when a powerful king wages war against a rebellious subject in his kingdom and after he obtains victory, re-establishes the peace of his kingdom. In the same way, a man also sometimes obtains peace from someone who is his equal in power by fighting him. For although he cannot overcome him, he can still wear him out by his persistence in the fight and lead him to sue for peace. But one never obtains peace from someone who is more powerful by resisting and fighting him, but by submitting himself to him humbly. Thus, an evident sign that the strength of God excedes all human strength is the fact that no one can have peace with him by resisting him, but only by obeying him humbly. As Isaiah says, "You will maintain us in peace. Peace surely which comes because we trust in you."(26:3) However, the wicked who resist God cannot have peace, as Isaiah says, "For the wicked, the Lord says there is no peace." (57:21) He means this here when he says, "What man has resisted him and found peace?"

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VERY INTERESTING....
Because Blessed Job wished to affirm that he does not desire to argue with God, he showed the depth of the wisdom of God in natural things using many examples. Now, however, he wishes to show the profundity of the divine wisdom in human affairs. Note here that three things pertain to the governor of human affairs. The first is that he should dispense the precepts of justice and other benefits to those subject to him. The second is that he should examine the acts of his subjects and the third is that he should subject those whom he finds guilty to punishments. In these three things he shows the immense profundity of divine power. First, because he provides his benefits so deeply and with such finesse for his subjects that it cannot be grasped even by those who receive them. He addresses this theme when he continues ,"Should he come near me, I will not see; if he withdraws, I will not know him." (WOW - this is way better than the merely impassioned - anxious - desiring-God version I gave, although nevertheless I think my version was certianly true to my experience) Note that in the Scriptures, God is said to come near to man when he bestows his benefits on him, either by illuminating his intelligence, exciting his love, or bestowing any kind of good on him. So Isaiah says, "Our God Himself will come and save us." (35:4) On the other hand, God is said to withdraw from man when he withdraws his gifts or his protection from him. Psalm 9 says, "Why, O Lord, do you stand afar off? Why do you despise me in opportunities in trial?"(v.22) Now it happens that God sometimes permits trials or even some spiritual defects to happen to some to obtain their salvation, as Romans says, "All things work together for the good of those who love God." (8:28) In this way God comes to man to obtain his salvation, and yet man does not see him because he cannot perceive his kindness. On the other contrary, God does not take away his manifest gifts from many men, and yet they turn them to their own destruction. So God is said to go away from man in the sense that man does not understand that he withdraws from him. Therefore the depth of the divine wisdom appears in the dispensation of his gifts.
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Therefore, after he has shown in many ways the immensity of the divine power and the depth of the divine wisdom, he draws the conclusion to the proposition, namely that his intention is not to argue with God. He explains this when he says, "Am I great enough," as powerful and wise as possible, "to answer him," i.e. to answer the most powerful and most wise God when he interrogates me "and to address him in my own words." This means by examining his deeds and saying, "Why do you do this?"(v.12) as if to say: I am not sufficient to argue with God, for argument consists in answering and making objections. Sometimes although one is not powerful or wise, he is still not afraid to argue with a judge because of the security of his conscience. But Job excludes this reason for disputing with God from his case when he says, "Even if I were somewhat just, I could not answer him at all," with God examining me in defense of my own justice, "but will rather ward off my judge by earnest prayer," not asking for justice, but for mercy. He says clearly, "Even if I were somewhat just," to show the uncertainly of human justice by using the words, "even if I were." As St. Paul says, "I have nothing on my conscience, but I am not justified in this," (I Cor. 4:4) to show that the justice of man is insignificant and imperfect when related to the divine testing of it he says following Isaiah, "All our just deeds", in his sight, "are like polluted cloth."(64:6)

He shows the consequence of his prayer for pardon when he says, "If I appeal to him and he hears my call, I do believe that he would hear my words." For God sometimes does not hear someone’s prayer according to what he wishes, but according to what actually succeeds. Just like a doctor does not heal the plea of the sick man who asks him to take the bitter medicine away, (if the doctor does not remove the remedy he knows to be health inducing, he nevertheless hears the actual advantage of the plea of the patient because he induces the health, which the sick person greatly desires), God does not take away trials from a man set down in the midst of trial, although he prays for mercy, because he knows that trials are useful to final salvation. Thus, although God truly heeds him, nevertheless the man who set down in the midst of miseries does not believe that he is heard. He shows why he does not believe he is heard when he says, "For in the storm, he will wear me away." As is his custom, he now explains what he has said metaphorically saying, "and even multiply wounds without cause." To wear away is to multiply wounds, i.e. trials. This wearing away is in "The storm," in terrifying darkness, which he has said is "without cause," namely, which is not clear and understood by the man who is afflicted. For if an afflicted man should understand the reason why God afflicts him and that the afflictions are useful to his salvation, clearly he would believe that his prayer had been heard. But because he does not understand this, he does not believe that his prayer has been heard. So he not only suffers exteriorly but also interiorly, like an invalid, who does not know that he will achieve health from a bitter cure, would not only suffer from the bad taste (of the medicine), but also in his spirit. He continues, "He will not permit my spirit to rest," for a spirit rests although the flesh is afflicted because of the hope of an end to the affliction, according to what the Lord teaches in Matthew, "Blessed are you when they utter evil against you," and later "Rejoice, for your reward is great in heaven."(5:11, 12) So when I am struck down exteriorly and I do not rest interiorly, "he fills me with bitterness," interiorly and exteriorly.

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Sometimes, however, although a man has no other witnesses to speak in his behalf, he is still confident in his case because he trusts in the testimony of his own conscience. Yet even the witness of conscience cannot prevail for men against the contrary accusation of God. He shows this in several degrees. The testimony of conscience has three levels, the highest of which is when one’s conscience wants to render testimony that he is just, as Romans says, "The spirit himself renders testimony to our spirit that we are sons of God." (8:16) But this witness cannot stand fast against divine censure. He therefore says, "If I should want to justify myself," i.e. if I want to say that I am just, when God instead is objecting that I am junjust," my own mouth will condemn me," for it will render me worthy of condemnation for blasphemy. The second level is when someone, although he does not presume that he is just, still does not find fault with himself in his conscience for some sin, as I Cor. says, "My conscience convicts me of nothing." (4:4) But this witness cannot stand against God either, and so he says, "if I show myself innocent," i.e. if I want to show that I am without sin," he will prove me wicked," in that he will show sins of which I am not conscious to myself and others. For Psalm 18 says, "Who understands his crimes?" (v.13) The third degree is when someone, although he might be interiorly conscious of sin, still takes for granted either he had no evil intention or he did not do it from malice and deceit, but from ignorance and weakness. But this testimony also does not stand for man against God either. So he says, "If I am simple," without the deceit and duplicity of a depraved intention, "my soul will not know this." For man is unable to discern the fluid motion of his affection, both because of its variation and the mingling and impulse of many passions. Because of this, Jeremiah says, "The heart of man is wicked and inscrutable. Who will understand it?" (27:9) It is because of the ignorance of these sorts of things that man knows neither himself nor his state and life is rendered wearisome even to the just. So he says, "and I will be weary of life."