Job 6:10

"I do not care to oppose your words," Job says. "It seems to me, in fact, that I have committed nothing resembling what you say. I don't state this openly. I simply say that I am suffering punishments that go beyond what human nature can endure. The vastness of my temptations extends far beyond what human bodies can actually bear." However, observe how, even in the midst of such grief, Job has not decided, in any case, to come and relate his good actions. He has hidden them so far. In addition, he who often with great honesty exposed his fault to public mockery before a brilliant audience is silent about his good actions, even while living in such misery. In fact, Job does not say, "I experienced these sufferings, even though I am righteous." Rather, Job says he cannot bear them.… His language is not that of a man who asserts that he is unjustly punished but that of one who recognizes, on the contrary, the justness of his punishment. He simply cannot bear any more punishment and therefore demands that he obtain forgiveness.

Oh that I might have my request, and that God would grant me the thing that I long for! Even that He That hath begun would destroy me. Let him let loose His hand, and cut me off! Let this be my comfort; that He should afflict me with sorrow, and not spare.

But perchance he entreats such things through stubbornness, perchance, in that he wishes to be entirely annihilated, he charges the injustice of the smiter. Far be the thought! For with what feeling he begs it, he shews in the following words, saying, Nor will I gainsay the speech of the Holy One. So then he never murmurs against the injustice of Him that dealeth the blow, who even amidst the strokes calls his smiter 'the Holy One.' But we ought to know that it is sometimes the adversary, and sometimes God that bruises us with affliction. Now by the bruising of the adversary, we are made defaulters in virtue; but when we are broken by the bruising of the Lord, from vicious habits we are made strong in virtue. This bruising the Prophet had foreseen when he said, Thou shalt rule them with a rod of iron, Thou shalt dash them in pieces like a potter's vessel. The Lord 'rules and breaks us with a rod of iron,' in that by the strong rule of righteousness in His dispensation, while He reanimates us within, He distresses us without. For as He abases the power of the flesh, He exalts the purpose of the spirit; and hence this bruising is compared to a potter's vessel, as is also delivered by Paul, But we have this treasure in earthen vessels. And describing at the same time the dashing in pieces and the ruling, he saith, Though our outward man perish, yet the inward man is renewed day by day. Let the holy man who is eager to draw near to God even through strokes, exclaim in the spirit of humility.

And let this be my consolation, that afflicting me with pain He spare not.

The Elect, when they know that they have done unlawful things, but find upon careful examination that they have met with no afflictions in return for those unlawful deeds, with the immense force of their fear, are in a ferment with alarm, and labour and travail with dark misgivings, lest grace should have forsaken them for ever, seeing that no recompensing of their ill-doing keeps them safe in the present life; they fear lest the vengeance which is suspended be stored to be dealt in heavier measure at the end; they are eager to be stricken with the correction of a Father's hand, and they reckon the pain of the wound to be the medicine of saving health. Therefore it is rightly said in this place, Let this be my consolation, that afflicting me with grief He spare not. As if it were in plain words, 'May He, Who spares people here for this cause, that He may strike them for ever and ever, therefore strike me here, that, by not sparing me, He may spare me for ever. For I console myself in being afflicted, in that conscious of the rottenness of human corruption, by being wounded I gain assurance for the hope of saving health.' And that he uttered it not with a swoln but with a humble mind, he makes plain, as we have before said, by the addition, in the words, Neither will I gainsay the words of the Holy One.

Most often the words of God to us are not the sounds of speech, but the enforcement of deed. For He speaks to us in that which He works upon us in silence. Blessed Job then would be gainsaying the words of God, if he murmured at His blows; but what feelings he entertains for his smiter is shewn by him, who, as we have already said, calls Him 'Holy One' from whom he is submitting to blows.

Since he said that the things he did not formerly want to touch had now become his food, he shows this must be understood to mean that death which was abhorrent to him, has now become something pleasant. So he continues, "This thought, at least, may give me comfort: that in afflicting me with pain, he will not spare me," i.e. he does not take away his hand, but leads me to death. He shows why he hopes for this when he continues, "And I will not deny the Holy One's decrees," i.e. the decrees of God which are the judgments and sentences by which he afflicted me. For Job feared that he might be led into impatience by his many afflictions, so that his reason could not restrain his sadness. Indeed it is the nature of impatience when reason is so dominated by sadness that one contradicts divine judgments. If, however, someone should suffer sadness in the sensitive part of the soul, but reason remains in conformity with the divine will, this is not the defect of impatience. So Eliphaz accused Job without reason when he said, "And now that the scourge has come on you, you too have fallen away." (4:5) For although he was sad, he still had not been wanting.