Therefore it often happens that the mind of the righteous man, in order to be made more secure, is the more penetrated with fear, and when he is beset with scourges, he is troubled with misgivings about the judgment of the Most High. He fears lest all that he suffers should be the forerunner of an ensuing doom. In his heart, he questions the Judge with the result that under his visitation he is full of doubts about the merit of his life. However, when the goodness of his life is brought before the eyes of the mind, it is as if the Judge gave comfort in the answer whereby he never strikes to destroy but strikes to sustain the innocency of life and conduct. Therefore, it is justly said here, “Show me why you judge me so.” As if it were expressed in plain words, “Whereas you exercise judgment upon me by scourging me, show me that by these scourges you are making me secure against judgment.” … This same thing is also said by way of a negating interrogation, as though it were said in plain terms: “You who are supremely good, I know do not hold it good to oppress the poor man by calumny. Therefore, I know that it is not unjust that I am suffering, and I am the more grieved that I cannot tell the causes of its justness.”
70. This same is so said by way of interrogation, that it is denied. As though it were in plain terms; ‘Thou That art supremely good, I know dost not hold it good to oppress the poor man by calumny. And therefore I know that that is not unjust that I am suffering, and I am the more grieved, that cannot tell the causes of its justness.’ But observe that he does not say, That Thou shouldest oppress the innocent, but, the poor man. For he who doth not represent his innocency, but his poorness to the severity of the Judge, does not now put on a bold front on the ground of his own life, but shows of how little strength he sees himself to be. Where also he fitly subjoins, The work of Thine hands. As if he said plainly, ‘Thou canst not ever unfeelingly oppress him, whom Thou rememberest Thyself to have made of Thy mere grace.’
71. Now the words are excellently put in, And help the counsel of the wicked. For whom does he here call wicked, save the malignant spirits, who as they cannot themselves return back to life, mercilessly look out for fellows in destruction. Whose counsel it was that God's stroke should visit blessed Job, that he who showed himself righteous while at peace, might at all events commit sin under the scourge. Now the Lord did not ‘help the counsel of the wicked,’ in that whilst He gave up the flesh of the righteous man to their arts of temptation, He withheld his soul. It is this counsel that the evil spirits incessantly persevere in against the good, that those, whom they see serving God in innocency while at rest, on being stricken by misfortune may go headlong into a whirlpool of sin. But the sharpness of their counsel is brought to nought, in that our pitiful Creator qualifies the strokes in accordance with our powers, that the infliction may not exceed our virtue, and by the craftiness of the strong ones man's weakness be thrown out of course. Hence it is well said by Paul, But God is faithful, Who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it. For except the merciful God tempered His trials to correspond with our powers, there is surely no man who could sustain the cunning plots of evil spirits without being brought to the ground, in that excepting the Judge assign a measure to our temptations, by this alone He at once throws down one standing, in that He puts upon him a burthen too much for his strength. Now blessed Job, in the way of denying, so put in a question the things which he uttered, even as in asking he denies the things which he thereupon subjoins.
[AD 604] Gregory the Dialogist on Job 10:2-3