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1 Lo, mine eye hath seen all this, mine ear hath heard and understood it. 2 What ye know, the same do I know also: I am not inferior unto you. 3 Surely I would speak to the Almighty, and I desire to reason with God. 4 But ye are forgers of lies, ye are all physicians of no value. 5 O that ye would altogether hold your peace! and it should be your wisdom. 6 Hear now my reasoning, and hearken to the pleadings of my lips. 7 Will ye speak wickedly for God? and talk deceitfully for him? 8 Will ye accept his person? will ye contend for God? 9 Is it good that he should search you out? or as one man mocketh another, do ye so mock him? 10 He will surely reprove you, if ye do secretly accept persons. 11 Shall not his excellency make you afraid? and his dread fall upon you? 12 Your remembrances are like unto ashes, your bodies to bodies of clay. 13 Hold your peace, let me alone, that I may speak, and let come on me what will. 14 Wherefore do I take my flesh in my teeth, and put my life in mine hand? 15 Though he slay me, yet will I trust in him: but I will maintain mine own ways before him. 16 He also shall be my salvation: for an hypocrite shall not come before him. 17 Hear diligently my speech, and my declaration with your ears. 18 Behold now, I have ordered my cause; I know that I shall be justified. 19 Who is he that will plead with me? for now, if I hold my tongue, I shall give up the ghost. 20 Only do not two things unto me: then will I not hide myself from thee. 21 Withdraw thine hand far from me: and let not thy dread make me afraid. 22 Then call thou, and I will answer: or let me speak, and answer thou me. 23 How many are mine iniquities and sins? make me to know my transgression and my sin. 24 Wherefore hidest thou thy face, and holdest me for thine enemy? 25 Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble? 26 For thou writest bitter things against me, and makest me to possess the iniquities of my youth. 27 Thou puttest my feet also in the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet. 28 And he, as a rotten thing, consumeth, as a garment that is moth eaten.
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[AD 373] Ephrem the Syrian on Job 13:15
These words mean, “Even if he kills me, I will support myself with my hope and faith in him.” O admirable man, who, being destined to be killed, praises his killer and looks at him. Indeed Job knew that if he had taken away his life, the same one who is the Lord of Abraham, would have given it back to him. He believed that God was able to make alive those who had died.

Source: COMMENTARY ON JOB 13:15
[AD 398] Didymus the Blind on Job 13:4-5
A worthless physician is literally one who applies curing strategies that are not useful for the suffering. This happens in two ways: either it is due to lack of experience in the physician or to his wickedness. The friends who are contradicted here speak out of a lack of knowledge rather than wickedness in saying, “You suffer due to your sins.” They think they are bringing words of comfort. They were worthless physicians since they did not discover the true reason. “Whitewash with lies,” Job says against them, who think highly of themselves as if they could cure the affliction that occurs in others. He wishes that they had knowledge of the right times, to speak when it is appropriate and to be silent when it is appropriate, since they have realized their mistake. For that would be the beginning and commencement of wisdom for them. For once they learn that one can also be suffering for a different reason, namely, for inherent virtue to become visible, then Job’s friends will possess wisdom. Even for those who long for insight, it is beneficial to restrain their speech. In Proverbs it is said, “Even fools who keep silent are considered wise.” For if someone realizes that he needs the illuminating teaching of a teacher, this will make him wise. As someone who can talk and teach about wisdom is wise and a teacher, likewise is the one partially wise, who is able to ask what needs to be asked. He did not call him “fool” because he lacked insight altogether but because he had deficiency of insight. The word “If you would only keep silent” is similar to “There is a time, when one has to be silent.” However, since one has to talk, when one has become wise, he adds, “But there is a time to speak.”

Source: COMMENTARY ON JOB 13:4-5
[AD 398] Didymus the Blind on Job 13:20-21
The lack of clarity in the text could be explained in the following way. Job says, “If you want to treat me as the friends say, as if you wanted to show my wickedness, I will hide from your face.” But if I am right, then “withdraw your hand far from me, and do not let your dread terrify me!” Every sinner hides from God’s face, since he does unworthy things. Thus Adam was hiding from God’s face. The opposite of this is to be hidden by God according to the word, “In the shelter of your presence you hide them from human plots.” This brings salvation since God protects the righteous so that he is not stumbling due to human confusion. The “hiddenness of God’s face” in contrast to the revealed might be the mystical thoughts. To gain insight from the works of Providence and God’s creation does not happen in hiddenness but in the open. It is written, “For what can be known about God is plain to them, because God has shown it to them. Ever since the creation of the world his eternal power and divine nature, invisible though they are, have been understood and seen through the things he has made.” To be hidden by God, as mentioned, is bringing salvation. But to hide oneself as Adam did is ruinous. Since this is not true for Job, because he had no sin, he says, “Withdraw your hand from me” so that the friends may experience that I am not suffering because of sin. For the friends did not believe anything else but that Job suffered for his sins.

Source: COMMENTARY ON JOB 13:20-21
[AD 407] John Chrysostom on Job 13:25-26
Why, Job says, do you not act clearly? Why do you not say, See, this is the reason why I punish you? It is no small consolation for those who are chastised to know the reason for their punishment. That is why Job says, “Make me know my transgressions,” but God will not let him know.

Source: COMMENTARY ON JOB 13:24-25B
[AD 407] John Chrysostom on Job 13:4-5
Indeed, when senseless words are spoken, it is better to remain in silence, and in being silent, one will show greater wisdom than in speaking.

Source: COMMENTARY ON JOB 13:4-5
[AD 407] John Chrysostom on Job 13:13-14
As those, Job says, who devour themselves have a consolation, as those who bite their flesh feel a certain relief in their sufferings, so it is the same with me, when I express myself in these terms, “And I may put my life in my hands.” Consider, above all, this sentence, “I may put my life in my hand.” This means, I will destroy myself! Like those who destroy themselves, I also find a consolation; and that is my consolation, if God does not cause me to perish, my consolation is to give expression to my thoughts.

Source: COMMENTARY ON JOB 13:13-14B
[AD 407] John Chrysostom on Job 13:16
“And he shall turn to me for salvation; for fraud shall gain no entrance before him.” This means, my consolation is that “fraud shall gain no entrance before him.” “You see, I do not speak like you, with hidden thoughts. I know that there is no dissimulation in him.”

Source: COMMENTARY ON JOB 13:15B-16
[AD 407] John Chrysostom on Job 13:8-10
“If he follows your traces,” Job says. Therefore you, who speak so now would have not spoken so, if you were directly involved in the case that is judged. That is, if you were in my place and God were judging your matters with severity, you would have not judged my words as you do now. Or, to say things in a different manner, you, who speak so, would have not been judges of my words. In fact, Job says, even if you speak more, and you do everything to speak in God’s favor, he will not confound you any less and will ask you for explanations.

Source: COMMENTARY ON JOB 13:8-10A
[AD 450] Hesychius of Jerusalem on Job 13:3
This means, “I know the tremendous greatness of God, the endless wisdom of the Creator and his prodigious power; but even though I know that, ‘I will speak to the Lord,’ because if I know his power, I also know his justice. For he is just, he supports those who in the meantime, without rendering themselves accusers, speak to him. This teaches people that even though they are very righteous, they have to accept the judgments given to them. That is why ‘I will reason before him, if he wants to.’ For if he does not want, I will remain silent, because I know what is honorable to the servant. It is according to the command of the Lord that I will speak and will have the boldness to ‘reason before him.’ ”

Source: HOMILIES ON JOB 15.13.3
[AD 600] Olympiodorus of Alexandria on Job 13:6-7
“Consider now the words which I am about to say in order to correct you, and then judge whether I pronounce them thoughtfully.” “Do you not speak before the Lord and utter deceit before him?” “Do you not realize that God hears your speeches? How do you dare, while he hears you, say false words?” Consider also these words from that blameless and truthful man, how falsehood is able to blame everything, even when one appears to speak according to God. Therefore Job ponders with truth and frankness all the words that are spoken, so that God himself may approve him, as God is the truth. Falsehood, in fact, comes from the evil one, as the Savior says.

Source: COMMENTARY ON JOB 13:6-7
[AD 600] Olympiodorus of Alexandria on Job 13:17-19
The Lord is near those, it is said, who invoke him, and therefore God is kindly disposed toward them. So listen, Job says, to what I am about to say: I will maintain my kindly disposed judgment upon God, who is just and speaks truthfully; and by trusting his truthfulness, I believe that I will appear to say words more righteous than yours. Or, in a different sense, “I am near my judgment,” that is, I am ready to suffer what God has decreed. Confiding in his truthfulness, I hope I will be seen to be righteous.

Source: COMMENTARY ON JOB 13:17-18
[AD 604] Gregory the Dialogist on Job 13:13
Hold your peace for a little, that I may speak whatsoever my mind shall bid me.

He shews that they spoke with the perception of the flesh, whom he therefore binds to silence, that he may speak that which 'his mind bids him.' As if he said in plain words, 'I do not speak in a carnal, but in a spiritual way, because; hear by the perception of the Spirit things that I bring forth by the service of the body. Whence he at once mounts up on high, and lifts himself aloft in mysteries, and changes into mystical discourse the reproofs which he had delivered.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:15-16
Though He slay me, yet will I trust in Him. But I will rebuke mine own ways before Him. He also shall be my salvation.

There is no room for the virtue of patience in prosperous circumstances. He is really patient, who is at once bruised with misfortune, and yet not bowed down from the erectness of his hope. Concerning the temper of mind of the reprobate man it is written, He will praise Thee, when Thou doest well to him. Hereby, then, the righteous mind is distinguished from the unrighteous, that even in the midst of affliction the former acknowledges the praise to Almighty God, that he is not broken down together with his worldly fortune, does not fall together with the fall of outward glory, but hereby proves the more, what he was with worldly goods, who even without worldly goods stands the stronger.

Whereas Paul the Apostle saith; For, if we would judge ourselves, we should not be judged, the Lord is found to be our 'Salvation' Then, in proportion as our sin is now rebuked by ourselves, from fear of God. Whence the Elect are used never to spare their own sins, that they may find the Judge of sin rendered propitious; and they look to find Him hereafter truly their 'Salvation,' Whom they now strictly fear as their Judge. For, he that spareth himself now in sin, is not spared hereafter in punishment. So let him say, But I will rebuke mine own ways before Him. And what use and advantage results from such rebuking, let him add, He also shall be my salvation. It goes on; For an hypocrite shall not come before Him.

Whereas we know that the Judge, when He cometh, will set the sheep on His right hand, but the goats on His left, with what reason is it now said, 'that the hypocrite shall not come before Him,' when, if he be among the goats, he will appear on the left hand of the Judge? But we are to bear in mind that we come before the Lord in two ways. One, whereby taking exact account of our offences here we punish and judge ourselves before Him with weeping. For as often as we recall to our perception the power of our Creator, we as often, as it were, stand before Him.' Hence too it is well said by Elijah, the man of God, The Lord God of Israel liveth, before Whom I stand. In another way we 'come before God,' when at the last Judgment we present ourselves before His Tribunal. And thus the hypocrite in the last reckoning does come before the Judge, but because now he shuts his eyes to consider and bewail transgressions, he refuses to 'come before' the Lord. For as righteous men, when they fix their eyes on the severity of the Judge that shall come, recall their sins to remembrance, bewail the things that they have done, and judge themselves severely that they be not judged; so hypocrites, as they outwardly please the world, hence omit to look inwardly into themselves, and wholly engross themselves in the words of their neighbours, and account themselves to be holy, because they consider that they are so accounted by their fellow-creatures. And when they have dissipated their mind in the words that sound their own praises, they never recall it to the cognizance of sin, never mark wherein they offend the interior Judge, entertain no fears concerning His severity, for they believe that they have pleased Him as they have their fellow-creatures. Yet if they but brought His terribleness to mind, this very circumstance, that fixed in a wrong bias they are making themselves pleasing to their fellow-creatures, would cause them to fear the more. Therefore it is well said, For an hypocrite shall not come before Him; in that he does not set before his eyes the severity of God, so long as he is ambitious to please the eyes of men. Who, if he set himself in the presence of God in searching his own conscience, would then assuredly no longer be a hypocrite.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:21
Withdraw Thine hand far from me, and let not Thy dread make me afraid.

By which same two what else does he ask in a voice of prophecy, but the season of grace and redemption? For the Law held the people obnoxious to the stroke of vengeance, that whoso committed sin under its yoke, should be forthwith punished with death. Nor did the Israelitish people serve God from a principle of love, but of fear. But righteousness can never be perfected by fear, seeing that according to the voice of John, perfect love casteth out fear. And Paul comforts the children of adoption, by saying, For ye have not received the spirit of bondage again to fear, but ye have received the Spirit of adoption, whereby we cry, Abba, Father. Therefore in the voice of mankind, longing for the hardness of the stroke of the Law to pass away, and eagerly desiring to advance from fear to love, he names in prayer what 'two things God should put far from him,' saying, Withdraw Thine hand far from me, and let not Thy dread make me afraid; i.e. remove from me the hardness of the stroke, take away the weight of dread, and while the grace of love illumines me, pour upon me the spirit of assurance, in that if I be not removed far from the rod and from dread, I know that I shall not be withdrawn from the strictness of Thy searching. Since he cannot be justified before Thee, who serves Thee not on a principle of love, but of fear. Hence he seeks the very presence of his Creator itself, as it were familiarly, and in a bodily sort, that he may thereby both hear what he is ignorant of, and be heard in the things that he knows.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:19
Who is he that will plead with me? Let him come.

Holy men so guard themselves in their good works, with God for their aid, that there can be no where found, without, grounds, whereon to accuse them; but within, in the secret thoughts of their own hearts, they watch over themselves with such good heed, that, if it might be, they may at all times stand blameless before the eyes of the interior Judge. But what they are able to effect, that they never should slip outwardly in act, they are unable to effect inwardly, that they never should make a false step in thought. For man's conscience, from the very fact that it withdraws from the things deepest within, is always on slippery ground. Whence it comes to pass, that even holy men often slip in them. So let holy Job, speaking as well in his own voice as in the voice of the Elect, say, Who is he that will plead with me? Let him come. For, seeing that in external actions there is no occasion for which to fasten a blame upon him, he freely looks about for an accuser. But because the consciences even of the righteous sometimes have to charge themselves with foolishness of thought, it is on this account perhaps that it is added; Why am I consumed in silence?

For he is 'consumed in silence,' who, in blaming himself for foolishness of thought, is gnawed in his own heart by the tooth of conscience. As if he said in plain words, 'As I have so lived that I should never fear any accuser without, would that I had so lived that I should never have my conscience for mine accuser within me.' For he is 'consumed in silence,' who discovers in himself within cause whereby the fire should gnaw him.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:3
Yet still I would speak to the Almighty, and I desire to reason with God.

We 'speak with the Almighty,' when we beseech His pity; but we 'reason with Him,' when uniting ourselves to His righteousness, we sift our actions with minute investigation. Or otherwise, to 'reason with God,' is for him who obeyed His commandments here, to come with Him hereafter as Judge to judge the people. As it is said to the Preachers that leave all things, Verily I say unto you, that ye which have followed Me, in the regeneration, when the Son of man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Whence the Lord saith by Isaiah too, Relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together. For it is light that they should reason with God concerning their charges in the Judgment, who, at the words of God, entirely give up the present world. Thus the 'speaking' has to do with prayer, and the 'reasoning' has to do with judgment, Therefore the holy man 'speaks' to the Almighty now, that he may 'reason' with the Almighty hereafter, in that He cometh with God afterwards as a judge, who here in this present time was familiar with Him in prayer. But Holy Church, whom we have already said that blessed Job bears the likeness of, not only then judges the wicked, when the day of final Judgment shall come, but even now doth not cease to judge all that either act wickedly, or think foolishly.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:23
How many are mine iniquities and my sins? make me to know my crimes and my offences.

This is the task of the righteous in this life, to find out themselves, and on finding out to bring themselves to a better state by weeping and self-chastening. And though John the Apostle tells us that there is no odds between iniquity and sin, when he says, iniquity is sin; yet in the simple usage of speech, 'iniquity' sounds something more than 'sin,' and every one confesses himself a 'sinner,' but he is sometimes ashamed to call himself an iniquitous person. Now between 'crimes' and 'offences' there is this difference, that 'crime' over and above exceeds the weight and measure of sin, but an 'offence' does not exceed the weight of sin; for thus, when a sacrifice is commanded to be offered under the Law, it is doubtless enjoined, as for a 'sin,' the same for an 'offence' too. And crime is never done but in deed, whereas offence is most commonly committed in thought alone. Hence it is said by the Psalmist, Who can understand his offences? seeing that sins of practice are known the quicker, in proportion as they appear externally, but sins of thought are the more difficult to apprehend, that they are committed out of sight. Hence anyone, who being made solicitous by the love of Eternity, has it at heart to appear clean before the Judge that shall come, examines himself so much the more exactly now, in proportion as he bethinks himself how he may then present himself free to His terribleness; and he beseeches to have it shewn him, wherein he offends, that he may punish that thing in himself by penance, and by judging himself here, may be rendered unobnoxious to judgment.

But herein it is needful to observe, how great is the punishment of our pilgrimage which has fallen upon us, who have been brought to such a degree of blindness, that we do not know our own selves. We do evil, and yet do not quickly find it out, even when done. For the mind, being banished from the light of truth, finds in itself nothing else than darkness, and very often puts out the foot into the pit of sin, and knows it not. Which it is subject to from the blindness of the state of exile alone, seeing that, being driven away from the illumining of the Lord, it even lost the power to see itself, in that it loved not the face of its Maker.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:5
O that ye would altogether hold your peace, and ye should be accounted wise!

As in a house, when the door is shut, it is not known what members there are hidden within, so, generally speaking, if a fool hold his peace, it is hidden whether he be wise or foolish, only, however, if no other works come to light, which may speak the mind even of one that is silent. For this reason the holy man, seeing that his friends were anxious to appear what they were not, charged them to hold their peace, that they might not appear what they were. And hence it is said by Solomon; Even a fool when he holdeth his peace is counted wise. But because when a fool speaks, from this, that he brings in his own words, he is unable to reflect on the words of the wise, after he had bidden silence, he yet further adds lightly.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:24
Wherefore hidest Thou Thy face, and holdest me for Thine enemy?

Man enjoyed the light of inward contemplation in Paradise, but by gratifying himself as he departed from himself, he lost the light of the Creator, and fled from His face to the trees of Paradise, seeing that, after his sin, he dreaded to see Him, whom he had used to love. But mark, after sin he is brought into punishment, but from punishment he returns to love, because he finds out what was the consequence of his transgression, and that face, which he feared in sin, being awakened to a right sense, he seeks afresh by punishment, that he may henceforth flee the darkness of his blind condition, and shrink with horror from this alone, that he does not behold his Creator. Pierced with which longing the holy man exclaims, Wherefore hidest Thou Thy face, and takest me for Thine enemy? 'since, if Thou didst regard me as a friend, Thou wouldest not deprive me of the light of Thy vision.' And going on, he adds the fickleness of the human heart.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:9
Or shall it please Him, from Whom nothing can be concealed? Or like as a man will He be deceived by your deceits.

Heretics shew God deceit in that they fabricate such things as cannot be pleasing to the very Being, in Whose behalf they say them. And whilst they set themselves as if to defend, they only offend Him, in that they are brought to the ground in fighting against Him, Whom they appear by preaching to be serving. Hence it is said by the Psalmist, That Thou mightest still the enemy and the defender. For every heretic is to Almighty God an 'enemy and defender,' for wherein he strives in his way to defend Him, therein he fights against His truth. But because nothing can escape God's sight, He judges according to that in them, which they think within their heart, but not by their appearing without to be doing Him service.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:26
For Thou writest bitter things against me.

For seeing that every thing we speak passes away, but what we write remains, God is said not to 'speak,' but to 'write bitter things,' in that His scourges upon us last for long. For it was said once to man, when he sinned, Dust thou art, and unto dust shalt thou return? And Angels many times appearing gave commandments to men. Moses, the lawgiver, restrained sins by severe means. The Only-Begotten Son of the Most High Father, Himself came to redeem us, He swallowed up death by dying, He announced that everlasting life to us, which He exhibited in Himself; yet that sentence which was given in Paradise concerning the death of our flesh remains unaltered from the very first beginning of the human race up to the end of the world. For what man is he that liveth, and shall not see death? which the Psalmist considering well saith again, Thou, even Thou, art to be feared: and who may stand in Thy sight when once Thou art angry? Who being 'once angry,' when man sinned in Paradise, fixed the sentence of the mortality of our flesh, which now even to the very last may never be changed a whit. Therefore let him say, Thou writest bitter things against me. Hence it is further added; And wouldest waste me with the iniquities of my youth.

Observe, that whereas the holy man finds not that he has ever sinned in his manhood, he dreads the sins of his youth. Now it is necessary to know, that as in the body, so are there advances of age in the mind also. Thus the first age of man is infancy, when, though he lives in innocence, he cannot speak the innocence which is in him; and then follows boyhood, in which he has henceforth the power of speaking what he wishes; to which youth succeeds, which we know is the first age in active life, which is followed by manhood, i.e. that which is suited to hardihood; and afterwards old age, which from mere time even is now fellow to maturity of mind. Therefore, as we have called the first age fit for good actions 'youth,' and as the righteous when they are far advanced in perfect maturity of mind, sometimes recall to recollection the beginning of their deeds, and blame themselves for their first commencement in an equal degree as they have advanced deeper in gravity of mind, because they find that they were once void of discretion, in proportion as they afterwards more thoroughly attain possession of the stronghold of discretion, it is rightly that now, in the words of the holy man, the sins of his youth are dreaded. But if this is to be held after the bare letter, we ought from this consideration to infer how grievous the sins of grown men and the aged are, if the just so greatly fear even that which they did wrong in the years of weakness.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:27
Thou puttest my foot also in the stocks, and lookest narrowly into all my paths; Thou markest the prints of my feet.

God 'set man's foot in the stocks,' in that he bound fast his wickedness with the strong sentence of His severity. And He 'looketh narrowly into all his paths,' in that He judges with minute exactness all the several particulars that belong to him. For a 'path' is usually narrower than a 'way;' but as by 'ways' we understand actions, so by 'paths' we not unjustly understand the mere thoughts of them. So God 'looketh narrowly into all our paths,' in that in all our several actions He takes account of the thoughts of the heart too; and He 'marketh the prints of our feet,' in that He examineth the intentions of our works, how far they are placed aright, lest that which is done a good work, be not done with a right object. But it is possible that by the prints of the feet the several things done badly may be understood. For a foot in the body is a print in the way. And very commonly, when we do some things wrong, whereas our brethren see it, we are setting them a bad example, and our foot being as it were turned out of the way, we leave to those that follow our footsteps all awry, while by our own deeds we lead the way for other men's consciences to stumble. But it is very hard for man to keep on his guard, that he never presume to do evil, that in his good actions he be not unsteady in the intention, and amidst upright deeds let no wrong purpose deceive him. Yet all these particulars Almighty God minutely examines, and weighs each one of them in judgment. But when can man, bound about as he is by the frailty of the flesh, have power to rise up against all of them with exact particularity, and to maintain the line of uprightness with the thought of the heart unmoved?

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:14
Wherefore do I take my flesh in my teeth, and put my life in my hand?

In Holy Scripture 'teeth' are sometimes used to be understood for the holy preachers, and sometimes for the interior senses. Thus of the holy preachers it is said to the Bride, Thy teeth are like a flock of sheep that are even shorn, which came up from the washing. And hence it is said to one of them, when the Gentiles were represented to him in a figure, Kill and eat, i.e. 'crush their oldness, and convert it into the body of the Church, i.e. into your own members.' Again, that 'teeth' are wont to be understood of the interior senses, is testified by the Prophet Jeremiah, when he says, He hath broken my teeth by number. For by the 'teeth' the food is broken in pieces, to allow of its being swallowed. Hence we not unjustly understand the interior senses by 'teeth,' which as it were chew and mince small the several particulars that occur to the mind, and transfer them to the belly of the memory, which the Prophet declares to be 'broken by number,' in that according to the measure of each particular sin there is blindness of understanding engendered in our perception, and in proportion to that which each person has committed outwardly, he is made dull of sense in that, which he might have understood of the inward and invisible. Whence too it is rightly written, Everyone that hath eaten the sour grape, his teeth shall be numbed. For what is 'the sour grape,' saving sin? for a 'sour grape' is fruit before the time. So whosoever desires to be satisfied with the enjoyments of this present life, is as it were in a hurry to eat fruit before the time. Thus 'the teeth of him that eateth the sour grape are numbed,' in that he who feeds in the gratification of the present life, has the interior perceptions tied fast, that they should no longer be able to eat, i.e. to understand spiritual things; in that from the very self-same cause that they gratify themselves in outward things, they are rendered dull in those of the interior. And whereas the soul is fed with sin, it is unable to eat the bread of righteousness, in that the teeth being tied fast by the custom of sin, can never at all chew such good, as has a relish in the interior.

In this place then, because, as we have said, we understand 'the teeth' to be the interior perceptions, we ought to consider very heedfully what the righteous are wont to do. Who, commonly, if they detect in themselves any points of a carnal sort however slightly, going over these in the interior senses, vehemently prosecute them in their own person, afflict themselves with selfchastisement, and with excessive self-inflictions visit in judgment the very least things wrong in them, and condemn them by penitence. Which same they do for this reason, that in the sight of the eternal Judge, both they may themselves be found as far as may be without blame, and that those, who see them thus judge themselves, may be kindled to reform themselves from worse offences. And this blessed Job had done in the presence of his friends, who kept fast temporal glory, and extolled transitory blessings. Yet he could not bring their sense to see the usefulness of the scourge with which he was afflicted, that so they might bethink themselves that Almighty God not only bestows prosperity, but likewise brings down adversity upon us, when He is favourable. Whence he says well in this place, Wherefore do I tear my flesh with my teeth? As if he said in plain words, 'Why with my interior perceptions do I hunt out things carnal, if there be any such thing done in me, if I cannot thereby benefit my spectators?' Where too it is fitly added, And carry my life in my hand?

To 'carry our life in our hands' is to shew forth the bias of the heart in practice. For the righteous have this thing proper to them, that in all that they do, and all that they say, they not only seek their own increase, but the edification of their neighbours likewise. Sometimes they judge themselves in some point, that they may recall indolent hearers to the consideration of themselves. Sometimes they exhibit good works, that their spectators may be ashamed not to imitate what they see. For it is written, That they may see your good works, and glorify your Father which is in Heaven. Thus he that exhibits the bent of his mind by his works, 'carries his life in his hand;' but when any good man, whether by judging himself or by exhibiting good works, furthers not his neighbour's welfare by what he has done, he returns to words of sorrow. Whence it is rightly said in this place, Wherefore do I take my flesh in my teeth? and carry my life in my hand? i.e. 'Why do I either judge myself strictly before men, or shew in practice what my heart is bent on, if I do not advance my neighbour's good either by passing judgment on my evil things, or exhibiting good ones?' But yet the righteous, even while they speak so, never give over setting their neighbour a good example. Hence blessed Job, still further exemplifying and exhibiting the excellence of patience before the eyes of his friends, saith, Though He slay me, yet will I trust in Him.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:1
Lo, all this mine eye hath seen, mine ear hath heard, and I have understood every whit.

For what was to follow he saw as present in Him, Whom neither things future come to, nor things past go from; but all things are present at once and together before His eyes. And because the very things that were to come he saw were part in works and part in words, it is rightly said, All this mine eye hath seen, mine ear hath heard. But words are without use, if they lack the understanding of them. Whence it is fitly added, And I have understood every whit. For when any thing is shewn or heard, if the understanding of it be not bestowed, it is little of a prophecy. Thus Pharaoh saw in a dream things that were to come upon Egypt, but, because he could not understand what he saw, he was no prophet. King Balthasar 'saw the fingers of the hand that wrote' upon the wall; but he was no prophet, because he did not attain to the understanding of that thing which he saw. Therefore, that blessed Job might testify that he had the spirit of prophecy, he declares not only that he had 'seen and heard,' but also that he had 'understood all this.' And that he is not elated on the grounds of such understanding, his words subjoined bear witness.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:2
What ye know, the same do I know also; I am not inferior to you.

By which same words he made known what exceeding humility he had, who says that he was 'not inferior' to them, whose life by holy living he very far surpassed. For he makes good that 'what they knew he knew,' who by knowing the things of heaven transcended their earthly thoughts through the spirit of prophecy in addition.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:18
If I shall be judged, I know that I shall be found just.

Which too is not at variance with the person of the self-same blessed Job, since he is only telling that concerning himself without, which 'Truth' had inwardly declared to his enemy concerning him; Hast thou considered My servant Job, that there is none like him in the earth? And yet it is much less that the holy man records concerning himself, than what the Lord declared concerning him. For it is one thing to be 'just,' and another to have 'none like him.' Therefore he thought humbly of himself, who, whereas he was just beyond comparison with another, described himself not just above others, but simply able to be 'found just.' It seems however to furnish this ground for raising a question in his words, viz. that he who said above, I will rebuke mine own ways before Him; and again says further on, Thou wouldest consume me in the inquities of my youth; and seeing his sins with a distinct eye, says still further on, My transgression is sealed up in a bag, now saith, If I shall be judged, I know that I shall be found just. For it is impossible for sin and righteousness to meet together. But the holy man, attributing wickedness to himself, and the purifying of him to Almighty God, at once sees that he is a sinner in himself, and knows that he is made righteous by free gift. Who even in the midst of good practice earned in superabounding grace to have stripes put upon him. And he already rejoices to be 'found just' in Judgment, who beheld himself before Judgment smitten with the rod. Hence too when he says long afterwards, My transgression is sealed up in a bag, he adds directly; but Thou hast healed mine iniquity. He, then, that describes himself as 'found just' in Judgment, says not at all that he is not justly smitten, although the Lord did not intend to obliterate sins by the scourge, but to increase his merits.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:10-11
He will surely reprove you, if ye do secretly take His face. Presently when He ariseth He shall make you afraid; and His dread shall fall upon you.

This part, wherein He declares that 'the face of God is taken in secret,' may be understood in two ways. For there be some, who at one and the same time perceive truth in their hearts, and yet utter outwardly concerning God things that are false. For lest they should appear to be subdued, they both know the truth within, and yet assail it without. Hence it is well said in this place, He will surely reprove you, if ye do secretly take His face. As if it were expressed in plain words; 'Ye are the more to be blamed in His sight for falsehood, as ye see in yourselves what is true.' And there become, who when they turn back into the interior, contemplate the justice and righteousness of God, and in praying and weeping tremble with fear, but after the hour of contemplation has passed by, they return with as much boldness to their wickednesses, as if, being placed behind His back, they were not seen by the light of His righteousness. And so these with themselves in secret 'take God's face' as if it saw with a bodily sight, in that both, when they are present to Him, they flatter Him with their tears, and, when they are as it were gone from His sight, they make slight of Him by their practices. And these deserve to be beaten more for their evil doings, even in proportion as in the secret of their hearts they know the righteous judgments of God. And hence it is added; As soon as He stirreth up Himself, He will trouble you, and His dread shall fall upon you.

Seeing that Almighty God is of a nature unchangeable, in the wrath of judgment He is not capable of being moved; but by the expression proper to man, of God's being 'moved,' is understood nothing else than that enforcement of His rule of righteousness, by which the wickedness of man is chastised. Now righteous men conceive a dread of God before His indignation is stirred up against them; they fear Him at rest, lest they should feel Him as moved. But, on the other hand, the wicked then for the first time fear to be smitten, when they are under the rod, and terror then rouses them from the sleep of their insensibility, when vengeance is troubling them. And hence it is said by the Prophet, And only the vexing alone shall supply understanding to the hearing. For when they have begun to be stricken in vengeance for the contempt and neglect of God's precepts, then they understand the thing that they heard. And the Psalmist saith, When He slew them, then they sought Him. Therefore it is well said, As soon as He stirreth up Himself, He will trouble you, and His dread will fall upon you; in that the hearts of the children of perdition have not fear producing repose, but punishment producing fear.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:22
Then call Thou, and I will answer; or let me speak, and answer Thou me.

Who at the time, when He did appear by the assumption of the flesh to the eyes of mankind, disclosed to men their sins, which they were doing and knew not.

Though the 'calling' and 'answering' may likewise be understood in another way. For God's 'calling' us is His having respect to us in loving and choosing us, and our 'answering' is the yielding obedience to His love by good works. Where it is fitly added, Or let me speak, and answer Thou me. For we 'speak,' when we beg for God's face in desire, and God answers our speaking, when He appears to us that love Him. But because whoever pants with longing for the eternal world, examines his doings, taking himself to task with great exactness, and searches lest there be aught in him, whereby he might offend the face of his Creator.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:4
First shewing that ye are builders of lies, and votaries of wrong doctrines.

By which same words it is clearly shewn that his friends as in the likeness of heretics oppose the decisions of the holy man's judgment. For it is clear that they do not hold the figure of Catholics, who are termed 'votaries of wrong doctrines.' Wherein this likewise ought to be marked, that they are called 'builders of lies.' For as an edifice is 'built' with stones, so a lie is 'built' with words. For when there is not deceitful speech, but a meaning of truth, it is like a fortified mound, arising not by fabrication, but by nature.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:6
Hear now my reproofs, and hearken to the judgment of my lips.

Now he did well first to bring forward 'reproof,' and afterwards 'judgment.' For except by reproof first the swelling of the fool be put down, the judgment of the righteous is not by comprehension at all understood.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:20
Only do not two things unto me: then will I not hide myself from Thy face.

What are we to understand here by the 'face of God,' saving His visitation? In which, whilst He beholds, He also punishes our sins, from which no just man even is hidden, if the two things, which he entreats, be not removed.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:17
Hear my speech, and take in my riddles with your ears.

Herein, that he names 'riddles,' he shews that he has parts of his speech framed in figures. Whence too it is fitly added by the voice of the faithful People.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:28
Who am as a rotten thing to be consumed, and as a garment that is moth eaten.

For as a garment is eaten by the moth sprung out of itself, so man containeth rottenness in himself, whereby he consumeth, and that which he is, is that whereby he consumeth that he should not be. Which may be taken in another sense also, if it be said in the voice of man when tempted; And I as a rotten thing am to consume, as a garment that is moth eaten. For man 'as a rotten thing consumeth,' in that he is wasted by the corruption of his flesh. And because impure temptation springs up to him from no other source than from himself, like a moth, temptation consumes the flesh, as a garment from which it issues. For man contains in himself the occasion whence he is tempted. Therefore as it were 'the moth consumeth the garment,' whilst it proceeded from that very same garment. However, we ought to bear in mind that the moth digs its way through the garment without any sound, and it very often happens that thought pierces the mind in such a way, that the mind itself is not sensible of it, until after it has been pierced by its sting. Therefore it is well said that man 'consumeth like a garment that is moth eaten,' for sometimes we do not know the wounds of temptation, unless after we be pierced thereby within our souls. Which same frailty of ours the holy man yet further considering justly adds; Man that is born of a woman liveth a short time, and is full of many miseries.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:7
Doth God need your lie, that ye should talk deceitfully for Him?

God doth not 'stand in need of a lie,' in that Truth does not seek to be stayed up by the aid of falsehood. But because Heretics are unable to defend on principles of truth the things which they erroneously conceive about God, it is as if they sought for the shadow of falsehood, to shew the ray of light. And they 'speak deceitfully for Him,' in that weak minds, by being senselessly seduced, they deceive in the understanding of Him.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:12
Your remembrances are like unto ashes.

All that are confounded to this present state of being by an earthly temper of mind, mean, by all that they do, to leave the remembrance of themselves to the world. Some in the toils of war, some in the towering walls of edifices, some in eloquent books of this world's lore, they are eagerly toiling and striving and building up for themselves a name of remembrance. But whereas life itself runs on to an end with speed, what is there in it that will stand stedfast, when even its very self by nature running rapidly speeds away. For a breath of air seizes the ashes, as it is written; The ungodly are not so, but are like the chaff, which the wind scattereth away from the face of the earth. And so the remembrance of fools is rightly compared to 'ashes,' in that it is placed there, where it is liable to be carried away by a breath of air. For howsoever a man may toil to achieve the glory of his name, he has placed his 'remembrance like ashes,' in that the wind of mortality hurries it away in a moment. Contrary to which it is written of the just man, The righteous shall be had in everlasting remembrance. For by the very circumstance, that he imprints his deeds upon the eyes of God alone, he sets firm the name of his remembrance in the eternal world. It goes on; And your necks shall be brought down to the mire.

As the sight is used to be denoted by the eye, so is pride by the 'neck.' Thus 'the neck is brought down to the mire,' when every proud man is humbled in death, and the flesh that was lifted up rots in corruption. For let us contemplate how and like what the carcases of the rich lie in their graves, what that form of death is in the lifeless flesh, what the rottenness of corruption. And surely these were the very persons who were lifted up with honours, swollen with the things gotten by them, who looked down upon others, and exulted to stand as it were alone. Yet, while they never considered whereunto they were going, they knew nothing at all what they were. But 'the neck is brought down to the mire,' in that they lie neglected in rottenness, who swelled high in emptiness. 'The neck is brought down to the mire,' because what the might of flesh is good for, the rottenness of corruption evidences.

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:25
Wilt Thou shew Thy power against a leaf driven to and fro? and wilt Thou pursue the dry stubble?

For what is man but a leaf, who fell in Paradise from the tree? what but a leaf is he, who is caught by the wind of temptation, and lifted up by the gusts of his passions? For the mind of man is agitated as it were by as many gusts, as it undergoes temptations. Thus very often anger agitates it; when anger is gone, empty mirth succeeds. It is driven by the goadings of lust, by the fever of avarice it is made to stretch itself far and wide to compass the things which belong to the earth. Sometimes pride lifts it up, and sometimes excessive fear sinks it lower than the dust. Therefore seeing that he is lifted and carried by so many gusts of temptation, man is well likened to a 'leaf.' Hence it is well said too by Isaiah, And we all have fallen as a leaf, and our iniquities like the wind have taken us away. For 'our iniquity like a wind has taken us away,' in that being steadied by no weight of virtue, it has lifted us into empty self-elation. And it is well that, after a leaf, man should be called 'stubble' likewise. For he that was a 'tree' by his creating, was by himself made a 'leaf' in his tempting, but afterwards he appeared 'stubble' in his fallen estate. For in that he fell from on high, he was a leaf, but, whereas by the flesh he was fellow to the earth, even when he seemed to stand, he is described as 'stubble.' But because he lost the greenness of interior love, he is henceforth 'dry stubble.' So let the holy man reflect both what meanness man is of, and what severity God is of, and let him say, Wilt Thou shew Thy power against a leaf driven to and fro? and wilt Thou pursue the dry stubble? As if he openly bewailed, saying, 'Why dost Thou run him down with so much force of righteousness, whom Thou knowest to be so frail in temptation?'

Source: Morals on the Book of Job, Book XI
[AD 604] Gregory the Dialogist on Job 13:8
Will ye take His person? will ye strive to judge for God?

For when foolish men behold the doings of the wise, they all seem to them to be worthy of blame; who, forgetting their own emptiness and deficiency, pass judgment on the concerns of others the more eagerly, in proportion as they are more deeply ignorant of their own. But on the other hand, when the righteous reprove the deeds of the wicked, ever conscious of their own weakness, they administer reproof, though in launching forth against them outwardly, yet in sympathizing with them inwardly; in that it belongs to Him alone to scrutinize the sins of men without fellow-feeling, Who by the omnipotence of His nature knows not to commit sin. Therefore, as the friends of blessed Job had so reproved his deeds as if they had nothing in themselves to be reproved, it is well said in this place, Will ye take His face? Will ye strive to judge for God? For to 'take the face of God' is to assume His authority in the act of judging; and he as it were 'strives to judge for God,' who when he reproves the several weak points in another, does not feel weak in himself within from fellow-feeling.

Source: Morals on the Book of Job, Book XI
[AD 850] Ishodad of Merv on Job 13:27-28
“You observe the strength of my feet.” The words “you observe” signify God’s consideration, because we keep our eye on what we care for. And the words “my feet” refer to the firmness, because feet are supports. But these words are also analogous to the roots of the plants. That is, you have sent me tribulations and imposed them on me with force and care.

Source: COMMENTARY ON JOB 13:27
[AD 850] Ishodad of Merv on Job 13:11-12
The author seems to say that Job’s friends will abstain from pronouncing reproaches, because of the fear of God and the terror that he inspires.

Source: COMMENTARY ON JOB 13:11
[AD 1274] Thomas Aquinas on Job 13:27-28
Fourth, someone could object that, even though Job had not committed grave sins, he had still committed some sins which are inevitable in this present life, and so he is punished for these in this way. He also rejects this saying, "Have you placed my foot in fetters; and observed all my paths, and have you considered the traces of my footsteps, I who am consumed like something rotten and like a garment eaten by the moth?" Here we should consider that those who are placed in prison fetters are so bound that they cannot get free. Just as a man's foot is bound in fetters, so the proceeding of man is bound by the law of divine justice from which he cannot turn away. This is why he says, "Have you placed my foot in fetters?" Divine justice evaluates the deeds of men, not only as to what each one does, but also as to what spirit and with what end, and so he says, "and observed all my paths," that is, my deeds, "and have you considered the traces of my footsteps," as to the good-will of the doer and also all of the circumstances of the deed. It seems unreasonable that God should have such great care for human acts if they disappear completely in the death of the body, a death which is sometimes natural and sometimes violent. So for both he adds, "I who am consumed like something rotten," expressing natural death, "and like a garment eaten by the moth," expressing a violent death, saying in effect: If as my friends suppose there is no other life except the present one which man loses either by rotting away or by being cast down, it seems unreasonable that God would be concerned with such great strictness about human acts that he punishes man even for the slightest sins and negligence.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:13
After Job had corrected the process of reasoning of the friends who sought to defend divine justice with lies, he now proceeds to destroy their false dogmas under the form of a debate with God. First he asks for attention, as though he were about to say important things saying, "Be silent for a little while, so I can say everything my mind suggests to me." He adds this because perhaps they could say, "You say useless things and so you should not be heard." But to listen to whatever someone says for a little while is not burdensome. Or he adds this phrase to show that he is not going to speak by composing lies or by devising frauds, but what he has in his mind.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:21
He shows these two things when he says, "Keep your hand far from me," that is, do not whip me with the scourges of the present. "And let not your power terrify me," with future punishments. For a man can be impeded in these two ways from being able to defend even the truth which he knows for certain in a disputation: when he is either molested in body or disturbed by fear or by some other passion in the soul.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:19
After he has rendered his listeners attentive, he determines the manner of his disputation. For he wants to dispute in the form of a debate. He expresses this saying, "Who will be judged with me?" that is, with whom may I debate about the truth? "Let him come," that is, let him come forward to dispute! He then states the reason why he intends to dispute about the truth, saying, "Why am I spent in remaining silent?" For man is spent little by little in the course of this present life, especially when he has been subjected to infirmity like Job. He is spent in silence when he so passes this present life that he still does not leave any trace of his wisdom by his teaching. To avoid suffering this fate then, Job had decided not to be silent about the truth so that he might live on after death in his teaching, although consumed in his body. There can also be another explanation. Indeed, when someone expresses externally a pain which he suffers in his heart, his soul is in a certain sense pacified, whereas in remaining silent, his pain becomes more acute interiorly and he is somehow consumed by his own silence.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:3
But as Sophar had proposed the divine excellence (11:6) as an argument against Job for undertaking to dispute with God, he continues, "Yet let me speak to the Almighty," as if to say: Although I understand from his diverse effects the excellence of divine wisdom and power not less than you, I am still not reasonably altered by this from my proposition. But rather I want to address God moved by opening my heart to Him who is the searcher and judge of hearts, and by searching for the truth from Him who is the doctor of all truth. So he adds, "and I desire to dispute with him," not to disapprove of his judgments, but to destroy your errors, according to which it would follow that there would be injustice in God.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:23
First he offers God the part of the opposing party saying, "Show me what great crimes, sins, wicked deeds, and faults I have." Here one must consider that Job's friends seemed to argue against Job, as though taking the part of God, according to what was said already, "Do you take God's part to try to judge for God?" (v.8) Now the friends of Job used the argument against him that he had been punished for his sins. He therefore asks that God will use this objection against him saying, "Show me what great iniquities, sins, wicked deeds and faults I have," saying in effect: If then you afflict me for my sins, as my friends charge falsely trying to speak for you, I ask you to show me for what sins you afflict me so gravely. So he does not say, "what evils I have," but "what great," because if there is no other reason for present afflictions than the sins of men, as is the opinion of the friends of Job, those sins must be the most grievous which are punished with the most grievous afflictions. Some sins are sins of commission done against the negative precepts of the law. There are other sins of omission by which one neglects affirmative precepts of the law. One does something against a precept of the law in three ways: in one way when he harms his neighbor, like theft, murder, and things of this sort which are properly named "wickedness" because they are contrary to the equity of justice which regards the other. In another way a man sins against himself by a disorder of his own act, as appears especially in the sins of gluttony and lust, and these are called "sins," as certain disorders of man. In a third way one sins directly against God in deeds like blasphemy and sacrilege. These are called "crimes" because of their gravity. Omissions are properly called "delinquencies."

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:5
Men often propose some things as capable of being proved, although they are false; but when they do not know how to defend them or prove them convincingly they show their ignorance when they speak. This was the case with the friends of Job. So he then says, "Would that you were silent so that people would think you were wise men," because the very fact that you defend and prove false dogmas unfittingly shows that you are foolish.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:24
Then, as though the one to whom he had given the part of the opponent were silent, Job himself assumes the part of the objector and asks about the causes of his punishment. First, since someone could object that God punished him as his enemy, he rejects this by saying, "Why do you hide your face and think of me as your enemy?" For it seems evil that someone regard someone else as an enemy without proof. But the only fitting cause for hostility is an offense. Thus it is evident that God thinks a man his enemy when his sins are clear. But Job had asked Him to show him his sins, and they had not been shown to him. So there appeared no reason why God was unfriendly to him. He insinuates this when he says, "Why do you hide your face?" as though he hated Job secretly for a hidden motive. For the face of a man who hates is uncovered when he does not hide the reason for his hatred.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:9
Sometimes one person in fraudulently defending another's cause pleases him despite the fact that he is a just man. This can happen in two ways: in one way because he is ignorant that his cause is unjust, and so he is pleased that he is defended by someone, and this he excludes from God saying, "Or will it please him (God)," that you strive to judge unjustly in his behalf, he cannot be ignorant of the case and so he says, "from whom nothing can be concealed?" This can happen in another way when the man whose case is defended by fraud is deceived by the frauds of the one defending him, so that he thinks his defense is just. He excludes this from God saying, "Or is he deceived like a man by your fraudulent practices?" Therefore it is clear that God does not need a lie to defend his goodness and justice because truth can be defended without a lie. So then, it is also evident if when their dogmas are accepted, the unfitting conclusion follows that the justice of God needs a lie for its defense, then it becomes clear that their proposed teachings are false.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:26
Third, since someone could object that God punished him because of the sins which he committed in his youth, he also rejects this by saying, "Do you break a dry stalk? Do you write bitter things against me, and do you want to consume me for the sins of my youth?" For a man in his youth is compared to green grass, but in his old age he is compared to a dry stalk. It seems that to punish a man in his old age for the sins of his youth is as though someone should rage violently against a stalk for not being green grass. But we should note in this examination that he does not deviate from this opinion that the adversities of man are caused by divine judgment, and to indicate this he says, "You write bitter things against me," as though bitter things, that is, the adversities of man result from the writing of divine sentence.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:14
His friends have accused Job of two things: impatience and ostentation, (4:2 and 7) both of which he excludes from himself so that he might not seem in the following disputation to speak either from anger or from pride. Observe that impatience comes from an overabundance of sorrow not moderated by reason, for sorrow leads to despair when excessive. As a result of despair a man disregards the health of both his body and soul. So to exclude impatience he says, "Why do I tear my flesh with my teeth?" as if to say: There is no reason why I should despair of the health of my body through impatience like those who in despair of bodily life devour their own flesh when they are oppressed by hunger. And also why "should I carry my soul in my hands?" for there is no reason why I should disregard the salvation of my soul. For what a man carries in his hands is lost easily, and so it seems one is not very afraid to lose it. But a man hides what he is afraid of losing.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:10
One must also carefully consider that he who uses a lie to show the justice and the goodness of God not only does a thing which God does not need, but also offends God in this very act. For since God is truth, and every lie is contrary to the truth, whoever uses a lie to show the magnificence of God acts against God by this very act. The Apostle Paul says this very clearly, "We are found to be false witnesses of God, because we have given testimony against God that He raised Christ to life who has not been raised if the dead are not raised." (1 Cor. 15:15) To say then that God raised the dead, if this is not true, is against God although it may seem to show divine power, because it is against the truth of God. So those who use a lie to defend God not only do not receive a reward as though they were pleasing to Him, but they also merit punishment as though acting against God, and so he continues, "He Himself blames you because you took His part secretly." He says, "secretly" because although they seem exteriorly to take the part of God, as if knowing the justice of God, yet in their consciences they did not know by what justice Job had been punished, and thus in the hidden part of hearts they respected God's person in trying to defend his justice falsely.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:16
Therefore, "he will be my savior," if my sins will be displeasing to me. He shows why God saves those who blame their own conduct in his presence saying, "for no hypocrite will come into his presence," for he is a hypocrite who although is unjust, nevertheless professes openly to be just and does not accuse his conduct in the presence of God. Therefore "he will not come into the presence of God," to see God in whom the ultimate salvation of man consists, something which Job will explain later at greater length (4:13 and 19:25). He will still come into his presence to be judged by him. Thus he has not only excluded impatience from himself, but also the presumption of innocence, when he confesses publicly that he blames his conduct in the presence of God so that in so doing every calumny of his friends may end.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:1
After Job had shown that the excellence of divine power could be known by experience, he concludes, "Behold, my eye has seen all these things and my ear has heard them," as if to say: I know the effects described before which show divine strength and wisdom partly by sight and partly by hearing. Nor has my knowledge rested in these sensible effects; but from them I have ascended to the understanding of the truth, and so he says, "and I understood each one," that is, what each effect demonstrated about God, or about his wisdom, understanding, counsel, or strength.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:11
He now shows how God will blame them saying, "He will rouse himself immediately and he will throw you into confusion," as if to say: Merely because you are not suffering adversity, dispute about the justice of God with a tranquil mind. But if tribulation comes upon you (which he calls God rousing himself because in Scripture punishment is called the anger of God) your minds will be thrown into confusion, especially because it is not solidly grounded in the truth. Since they did not think anything was good or evil but temporal goods, when they avoided sins so that no evil thing would befall them, they seemed to wish to serve God only because of the fear of present evils. So he says, "and his terror will rush upon you," for you only fear God because of the fear of experiencing evil now, and that is just what will happen to you according to Proverbs, "What the unjust man fears will come upon him." (Prov. 10:24)

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:15
He then states the reason why he should neither tear his flesh through impatience nor carry his soul in his hands, saying, "Even if he should kill me, I will hope in him," saying in effect: You do not believe because of the temporal evils which I suffer that I have stopped hoping in God. For if my hope were in God only because of temporal goods, I would be driven to despair for he already said, "I have despaired." (7:16) But because my hope is in God because of spiritual goods which remain after death, even if he afflicts me unto death, the hope which I have in him will not end. However, because hope which is inordinate degenerates into presumption, he adds, "nevertheless, I will blame my own conduct in his sight," as if to say: I do not hope in him because I believe he will free me even if I will persevere in sin, but because I believe he will free me if I will renounce my sins.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:2
So excluding their boasting, by which they seemed to be putting themselves before Job by manifesting the great things of God, he then says, "I also know in the same way you do," those things which pertain to the magnificence of God, "nor am I inferior to you," in that I know less or imperfectly those things or I were learning them only from you.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:18
In another way he renders them attentive by assuring them of the truth of what he is about to say, and so he says, "If I am judged, I know I will be found just," which he certainly does not say about his own innocence, since he has already said, "I will blame my own conduct in His presence." (v.15) But he says this of the truth of the doctrine about which they were disputing as though in a trial. The one is found just in a trial in whose favor the sentence is decided. So when someone in debate is shown to be speaking the truth he is found just as if in a trial.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:22
Now a debate is between two persons: namely, the one making objections and the other one answering them. So, in entering a dispute with God, he gives him the option of choosing which role he wants to take: the one making objections or the one answering. He therefore says, "Call me and I will answer you," saying in effect: You object and I will answer. "Or at least allow me to speak," by raising objections, "and you will answer me." He says this figuratively to show that he is prepared to do both, either to defend the truth which he professes, or to refute what might be said against the truth.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:4
So he continues, "First I will show that you are makers of lies," because they had invented the lie that Job had led an evil life. They had arrived at this lie because they were mistaken about the faith with which one worships God, believing that recompense of merits and punishments only happen in this life, and he therefore says, "and you are worshippers of perverse dogmas." For whoever turns aside from the true knowledge of God worships not God but with his own false dogmas. In saying, "first I will show you," one should not understand as if first in the order of the following teaching he is going to destroy their perverse doctrines and then afterward dispute with God; but that while he intends to dispute with God first in his intention is to destroy their doctrines.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:6
So, since you propose false dogmas and you take unsuitable means to prove them, you are in need of correction. This is what he concludes, saying then, "Listen, then, to my correction," by which I will correct your process of reasoning, "and hear the judgment of my lips," with which I will condemn your false dogmas.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:20
Since, then, he has sought someone to argue with him, saying, "Who will be judged with me?" and as he had said already, "I desire to dispute with God," (v.3) from here on he speaks as if he is in the presence of God and is disputing with Him. But for a man to dispute with God does not seem fitting because of the excellence by which God excels man. However, one must consider that the truth does not change because of the difference of persons and so when someone speaks the truth, he cannot be convinced of the contrary no matter with whom he argues. Now Job was sure that he was speaking the truth inspired by God through the gift of faith and wisdom. So, though he confided in the truth, he asks that divine strength might not strike him down, either through the evils he presently bore, or through the fear of others to be inflicted. He says this, "Spare me in only two things, and then I will not hide myself from your face," as if: I will not be afraid to dispute with you. For when someone is afraid, he usually hides himself from the sight of those whom he fears.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:17
Then as he is about to enter into a debate, he first renders his listeners attentive in two ways: in one way by couching what he will say with a certain mystery, since if we declare what must be said to be difficult, our listeners would be more attentive. So he says, "Hear my discourse and understand my riddle with your ears." A riddle is an obscure discourse, which presents one thing on the surface and means something else internally.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:7
First he intends to correct their unfitting process of reasoning, for since they had posited that rewards and punishments of good and evil works are repaid in this present life, it was necessary for them to use lies in defending the justice of God. Because it is evident that some innocent and just men are oppressed by adversities in this life, it was therefore necessary to impute crimes to the just to defend the justice of God. So they charged Job with impiety because they saw him afflicted. But one who defends the truth by lies uses unfitting means, so he says, "Do you think that God needs your lie?" as if to say: Is it necessary to use lies to defend divine justice? In fact, what cannot be defended except by lies cannot possibly be true. However when someone strives to lie against the clear truth, he is compelled to invent some crafty and fraudulent means to color his lie with fraud. So when these men too tried to lie against the justice of Job which was clear to all, they used some deceptions, namely, they pointed to the human frailty which falls easily into sin and compared it to divine excellence, so that one might think it was more likely that Job was evil than that God was unjust. So he then says, "so that you might speak deception for him?" because they were speaking with deceit in God's behalf when they tried deceitfully to charge Job with impiety to defend God's justice.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:12
Because they had vainly promised Job that even after death he would live in the memory of men (11:18), in his turn he promises the contrary to them as though mocking them, saying, "Your memory will be like ashes." For as ashes after the consumption of wood remain a short time, so the reputation of man passes away quickly after death. Hence, it is vain to expect fame after death. They also had promised him immutability and reverence for his tomb after death, (11:19) but this also he accounts as leading to nothing and he promises the contrary to them saying, "your necks will be cast down in the mud." By their necks he means their power and dignity which he says will be thrown down "in the mud" i.e., to a weak and contemptible thing.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:25
Second, because someone could object that God punished him in order to show his power, he rejects this cause saying, "Do you show your power against the leaf which is driven by the wind?" For it is not fitting that some very powerful man should wish to show his power against something very weak. The human condition is compared to a leaf, which is driven by the wind, because man himself is both frail and weak like a leaf which falls easily, and notwithstanding the passing of time and the variety of fortune, he is driven like a leaf by the wind. So it does not seem fitting to say that God punishes man only in order to show his power in man's case.

Source: Commentary on Job
[AD 1274] Thomas Aquinas on Job 13:8
They could respond, however, that they did not say anything deceitfully against Job, but only what they thought. Job therefore shows that if this were true, they would fall into another vice although they had been excused from deceit, namely, the respect of persons which excludes the justice of a judge. Respect of persons consists in someone condemning or denying the justice of another which is apparent because of the greatness the other person, although he does not know his justice. If, therefore, the friends of Job judged him to be evil, though they saw justice clearly in him and did so only in the consideration of the divine greatness, although they could not understand according to their own dogmas how Job might be punished by God justly, it is as if they were respecting the person of God in the judgment with which they condemned Job. So he then says, "Do you take God's part and try to judge for God?" He clearly says this because someone strives to judge for another, who does not know his justice, and yet tries to invent any means he can to show that his cause is just.

Source: Commentary on Job
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