The Church Fathers on this verse

Job 7:20Meaning & Commentary from the Church Fathers

I have sinned: what shall I do to thee, O keeper of men? why hast thou set me opposite to thee. and am I become burdensome to myself?

Douay-Rheims

חָטָ֡אתִי מָ֤ה אֶפְעַ֨ל ׀ לָךְ֮ נֹצֵ֢ר הָאָ֫דָ֥ם לָ֤מָה שַׂמְתַּ֣נִי לְמִפְגָּ֣ע לָ֑ךְ וָאֶהְיֶ֖ה עָלַ֣י לְמַשָּֽׂא׃

Hebrew (Masoretic text)

The Church Fathers on this verse

4 Church Fathers comment on this verse

John Chrysostom

4th centuryChurch Father

Job recognized within himself that he had done nothing wrong, yet he also understood that God judges with perfect righteousness. When Job observed that others condemned him while his own conscience remained clear and God found no fault in him—having no chance to defend himself before others—he turned to the Divine Judge. With a heart full of sorrow, not blasphemy, he raised his voice in lamentation, asking, “If I have sinned, what can I do to You, O Keeper of humanity? Why have You made me Your adversary, thus becoming a burden to my own soul?” You have transformed me into a living contradiction to Your truth; yet, You know my heart.

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What can I do for You? What must I do so that my sin may cease to be sin, enabling me to receive Your grace and be reconciled to You? You who understand the hearts of men, why have You opposed me? Job expresses this not out of a desire to accuse God—far from it—but because the trials he faces bring forth a significant challenge against God's justice. Thus, he states: Even when they do not voice it, You discern their hidden thoughts, as they consider the suffering of one like me. These sentiments do not arise from a desire to justify himself, for he did not proclaim, “I am blameless,” but rather noted, “They once held me in high regard, and now they question Your justice due to my afflictions.”

Gregory the Great

6th centuryChurch Father

I have sinned; what shall I do to You, O Guardian of mankind? Job 7:20. He recognizes the pain he has caused, yet he has nothing good to offer to God in compensation, for no amount of virtuous actions can erase the guilt of sin unless Your mercy forgives it, and Your justice weighs heavily upon him. The Psalmist wisely states, Your mercy is better than life; Psalms 62:4, for even if one appears innocent, our lives cannot grant freedom from guilt without Your forgiving mercy. Moreover, when it is asked, What shall I do unto You? it clearly indicates that our good deeds, which we are encouraged to perform, are not for Your benefit but rather for ours. Thus, the Psalmist again affirms, My God, my good things are not to You; Psalms 15:2.

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The insignificance of our weakness is highlighted by referring to You as ‘the Guardian of men,’ for unless Your saving hand shields us from the schemes of the hidden enemy, our vigilance is in vain, as the Psalmist states, unless the Lord guards the city, the watchman watches in vain; Psalms 126:1. We have fallen because of our own failings, and rising by our own strength is beyond our ability. We have sunk low due to our own free will, but the consequences of our guilt pull us even lower each day. We strive to regain the purity we have lost, yet we remain burdened by our own weight. Thus, it is rightly said, Why have You made me an adversary to You, so that I am a burden to myself? Job 7:20.

You have made man an adversary to himself when he turns away from You through sin. Captivated by the Serpent’s deceit, he becomes an enemy to You, disregarding Your commandments. The Creator’s righteousness positions man as His adversary, for he becomes Your foe through pride. This contrast created by sin intensifies the severity of man’s punishment, as he, being misguidedly free, serves his own corruption while the righteous servant rejoices in the freedom of incorruption. When he turns away from the healing refuge of humility, he is ensnared by his growing pride, and in his arrogance, he bows the neck of his heart, refusing to submit to Your commands while yielding to his own needs. This is particularly clear when we prioritize earthly desires over spiritual growth, causing the spirit to fall into subjugation when it is brought low.

It is evident that he suffers who is feverishly in pain; our physical condition called health is constricted by its own illness. When idle, it falls into disrepair; lacking nourishment, it is restored by food, yet overindulgence leads to loss of vigor. Water offers cleansing but can lead to excess; labor invigorates lest it becomes dull from inactivity; and rest is necessary to avoid physical exhaustion. In wakefulness, it seeks sleep; weariness from slumber prompts awakening, avoiding further fatigue; it is clothed against the cold, while heat drives it to seek comfort. Confronted with troubles from the very direction it sought to avoid, it becomes grievously injured and hinders its own healing. It is not merely an action of ours that leads to fever-induced pain; our very breath becomes a failing that resists the remedy it needs. In all our pursuits for relief, we often find remedies that turn into additional ailments, as what we thought would bring healing often leads to greater distress. Thus, the very arrogance of seeking wellness can lead to the downfall of humility.

Even if we attain an elevated state, we still carry the burdens of our faults daily. Our minds, distanced from the joyful refuge of Your inner sanctuary, are tossed between false hope and tormenting fear; at times overwhelmed by sorrow, at times ignited by misguided joy. Continuously clinging to ephemeral things, we suffer their loss, being forever altered in the process. Distracted by change, our inner selves are conflicted. Anxiously pursuing what is lacking, when we grasp it, we become discontent, often reversing our affections for what once brought us joy. Through suffering, we learn of true eternity; yet, upon relief from pain, we forget those lessons swiftly. Long is the journey to discover what truly matters, and gaining even a glimpse of higher truths brings us back to old habits, leaving us with only a fraction of enlightenment retained. Striving for knowledge, we labor to escape ignorance, then struggle against pride that follows; fighting to restrain the flesh, we still carry remnants of sin within, despite appearing outwardly subdued.

We seek to rise toward our Creator but remain confounded by the shadows that cling to us. We desire to understand how the incorporeal can govern the corporeal and find ourselves unable to comprehend it. We ponder questions with no answers, remaining perplexed despite our profound inquiries. We perceive ourselves as both significant and insignificant yet cannot accurately assess our true selves, for if we were not worthy of such inquiry, we would not delve into such depths, and if we were not small, we would grasp our inquiries.

This is why he states, You have made me an adversary to You, so that I am a burden to myself; for man, cast out, is burdened by fleshly weights and the turmoil of the mind and bears these burdens heavily. Every side confronts him with afflictions, as he grapples with his frailties, having deemed himself self-sufficient after abandoning You, yet finds only emptiness within. In restlessness, he seeks to escape, yet having put his Creator in nothingness, he has nowhere to escape. Even the wise aptly remarks, a heavy yoke is upon the sons of Adam, from the day they come forth from their mother’s womb to the day they return to the mother of all things; Sirach 40:1. The blessed Job, amidst his moans, seeks to understand why this is so ordered, not blaming justice but imploring mercy; in asking, he strikes at his own pride, hoping that Divine mercy may transform him. As if saying, why do You disregard a man who has become Your adversary, who, I am sure, does not wish even the one You have rejected to perish? Thus, he rightly progresses to express his submission through confession and poses a question of genuine inquiry.

Philaret of Moscow (Drosdow)

19th centuryChurch Father

The Celestial Host guides you towards the realm of moral and spiritual accomplishments, equipping you to confront both visible and invisible malignancy with faith, bravery, and perseverance, so that you do not succumb to evil but rather conquer it with goodness (Rom. 12:21), ultimately receiving an imperishable crown. Does it not appear to you that this sets you up as David facing Goliath or Job standing against the adversary? Indeed, did David not triumph over Goliath? Did Job not prevail against the devil? But you, who waver in the face of challenges, what will be your course of action? Do you wish to forfeit both victory and the crown? You may hear someone lamenting their hardships, asking: Why must I endure so much suffering?

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The answer is near at hand: your suffering is tied to that very question. Within the question “Why do I suffer so much?” lies a crucial notion: I do not warrant this suffering, or in other words, I suffer unjustly. Yet, who has allowed or caused this suffering to befall you? Is it not God and His Divine Providence? Do you not recognize that your inquiry serves to exalt yourself in your heart and reproach God, should you not openly grumble against Him? Do you think to exonerate yourself by claiming that this distressing thought arose only after misfortune struck? No. You are unchanged in your suffering as you were before it. The prideful and disobedient thoughts were dormant in your heart prior to misfortune, waiting for an opportunity to surface; it is the affliction that has awakened them and brought them to light. Therefore, hasten to respond truthfully to the unjust question: I suffer for my sins; for if we claim, “We have no sin,” we deceive ourselves, and the truth is not within us (1 Jn. 1:8); and even if I do not perceive any apparent transgressions demanding punishment, cleanse me from my hidden faults, O God (Ps. 18:13)! You might consider a more reasonable inquiry related to the same issue: Why do I suffer? To this, you may find comfort in the answer: it is God’s will for your suffering to contribute to your salvation. The Lord declared, “He who endures to the end shall be saved” (Matthew 24:13). Where could there be a place for patience if there were no sources of discomfort or sorrow? Yet, “tribulation produces patience, patience is a skill, and skill is hope” (Rom. 5:3-4); thus, the Lord’s promise is fulfilled: “He who endures to the end shall be saved.”

Ireneus (Orda)

19th centuryCommentator

He acknowledges that human existence on earth is marked by ongoing challenges and hardships. Yet, he perceives solace for the afflicted in the anticipation of relief from their trials; however, he himself lacks such hope. Consequently, he approaches God in supplication, seeking that his afflictions might be alleviated, at least temporarily, and that he might be granted the peace of death. Overcome by the burdens of his suffering and particularly troubled by the thought of suicide, which appears to him as the most effective escape from his anguish, Job implores the Lord to overlook him, so to speak, and to disregard such a humble being as man, refraining from punishing him for his transgressions. The Hebrew text suggests that Job was deeply troubled by suicidal thoughts, which he greatly dreaded. Following a lament about terrifying visions, Job earnestly requests that God rescue his soul from death, specifically from the clutches of suicide.

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