15‘If I am wicked, woe to me!
         And if I am righteous, I dare not lift up my head.
         I am sated with disgrace and conscious of my misery.

16‘Should my head be lifted up, You would hunt me like a lion;
         And again You would show Your power against me.

17‘You renew Your witnesses against me
         And increase Your anger toward me;
         Hardship after hardship is with me.

18‘Why then have You brought me out of the womb?
         Would that I had died and no eye had seen me!

19‘I should have been as though I had not been,
         Carried from womb to tomb.’

20“Would He not let my few days alone?
         Withdraw from me that I may have a little cheer

21Before I go—and I shall not return—
         To the land of darkness and deep shadow,

22The land of utter gloom as darkness itself,
         Of deep shadow without order,
         And which shines as the darkness.”

NASB ©1995

American Standard Version
If I be wicked, woe unto me; And if I be righteous, yet shall I not lift up my head; Being filled with ignominy, And looking upon mine affliction.

Douay-Rheims Bible
And if I be wicked, woe unto me: and if just, I shall not lift up my head, being filled with affliction and misery.

Darby Bible Translation
If I were wicked, woe unto me! and righteous, I will not lift up my head, being so full of shame, and beholding mine affliction; --

English Revised Version
If I be wicked, woe unto me; and if I be righteous, yet shall I not lift up my head; being filled with ignominy and looking upon mine affliction.

Webster's Bible Translation
If I be wicked, woe to me; and if I be righteous, yet will I not lift up my head. I am full of confusion; therefore see thou my affliction;

World English Bible
If I am wicked, woe to me. If I am righteous, I still shall not lift up my head, being filled with disgrace, and conscious of my affliction.

Young's Literal Translation
If I have done wickedly -- woe to me, And righteously -- I lift not up my head, Full of shame -- then see my affliction,The Sweet Uses of Adversity
Now, I propose to address myself to the two classes of persons who are making use of this question. First, I shall speak to the tried saint; and then I shall speak to the seeking sinner, who has been seeking peace and pardon through Christ, but who has not as yet found it, but, on the contrary, has been buffeted by the law, and driven away from the mercy-seat in despair. I. First, then, to THE CHILD OF GOD. I have--I know I have--in this great assembly, some who have come to Job's position. They …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

St Gregory the Great (Ad 540-604)
PART I Gregory was born at Rome, of a noble and wealthy family, in the year 540. In his youth he engaged in public business, and he rose to be proctor of Rome, which was one of the chief offices under the government. In this office he was much beloved and respected by the people. But about the age of thirty-five, a great change took place in his life. He resolved to forsake the pursuit of worldly honours, and spent all his wealth in founding seven monasteries. He gave up his family house at Rome …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Whether God Works in Every Agent?
Objection 1: It would seem that God does not work in every agent. For we must not attribute any insufficiency to God. If therefore God works in every agent, He works sufficiently in each one. Hence it would be superfluous for the created agent to work at all. Objection 2: Further, the same work cannot proceed at the same time from two sources; as neither can one and the same movement belong to two movable things. Therefore if the creature's operation is from God operating in the creature, it cannot …
Saint Thomas Aquinas—Summa Theologica

Whether the Damned are in Material Darkness?
Objection 1: It would seem that the damned are not in material darkness. For commenting on Job 10:22, "But everlasting horror dwelleth," Gregory says (Moral. ix): "Although that fire will give no light for comfort, yet, that it may torment the more it does give light for a purpose, for by the light of its flame the wicked will see their followers whom they have drawn thither from the world." Therefore the darkness there is not material. Objection 2: Further, the damned see their own punishment, for …
Saint Thomas Aquinas—Summa Theologica

Whether the Fire of Hell is of the Same Species as Ours?
Objection 1: It would seem that this fire is not of the same species as the corporeal fire which we see. For Augustine says (De Civ. Dei xx, 16): "In my opinion no man knows of what kind is the everlasting fire, unless the Spirit of God has revealed it to anyone." But all or nearly all know the nature of this fire of ours. Therefore that fire is not of the same species as this. Objection 2: Further, Gregory commenting on Job 10:26, "A fire that is not kindled shall devour him," says (Moral. xv): …
Saint Thomas Aquinas—Summa Theologica

That a Man Ought not to Reckon Himself Worthy of Consolation, but More Worthy of Chastisement
O Lord, I am not worthy of Thy consolation, nor of any spiritual visitation; and therefore Thou dealest justly with me, when Thou leavest me poor and desolate. For if I were able to pour forth tears like the sea, still should I not be worthy of Thy consolation. Therefore am I nothing worthy save to be scourged and punished, because I have grievously and many a time offended Thee, and in many things have greatly sinned. Therefore, true account being taken, I am not worthy even of the least of Thy …
Thomas A Kempis—Imitation of Christ

The Sad Case of a Relapse into Known and Deliberate Sin, after Solemn Acts Op Dedication to God and Some Progress Made in Religion.
1. Unthought of relapses may happen.--2. And bring the soul into a miserable case.--3. Yet the case is not desperate.--4. The backslider urged immediately to return, by deep humiliation before God for so aggravated an offence.--5. By renewed regards to the divine mercy in Christ.--6. By an open profession of repentance, where the crime hath given public offence.--7. Falls to be reviewed for future caution.--8. The chapter concludes with a prayer for the use of one who hath fallen into gross sins, …
Philip Doddridge—The Rise and Progress of Religion in the Soul

The Fourth Continental Journey.
1842-3. In the journey which now lay before them, John and Martha Yeardley were about to explore a part of Europe hitherto untried,--the province of Languedoc, conspicuous in past ages for its superior enlightenment, but now, owing to the temporary mastery of error, wrapt in ignorance and gloom. In this mission, the opportunities which they found for reviving and gathering together the scattered embers of truth, were nearly confined to social intercourse; in seeking occasions for which, they availed …
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

Whether Christ Went Down into the Hell of the Lost?
Objection 1: It would seem that Christ went down into the hell of the lost, because it is said by the mouth of Divine Wisdom (Ecclus. 24:45): "I will penetrate to all the lower parts of the earth." But the hell of the lost is computed among the lower parts of the earth according to Ps. 62:10: "They shall go into the lower parts of the earth." Therefore Christ who is the Wisdom of God, went down even into the hell of the lost. Objection 2: Further, Peter says (Acts 2:24) that "God hath raised up Christ, …
Saint Thomas Aquinas—Summa Theologica

In the Work of the Redemption of Man, not Only the Mercy, but Also the Justice, of God is Displayed.
In the work of the Redemption of man, not only the mercy, but also the justice, of God is displayed. 15. Man therefore was lawfully delivered up, but mercifully set free. Yet mercy was shown in such a way that a kind of justice was not lacking even in his liberation, since, as was most fitting for man's recovery, it was part of the mercy of the liberator to employ justice rather than power against man's enemy. For what could man, the slave of sin, fast bound by the devil, do of himself to recover …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

How the Whole and the Sick are to be Admonished.
(Admonition 13.) Differently to be admonished are the whole and the sick. For the whole are to be admonished that they employ the health of the body to the health of the soul: lest, if they turn the grace of granted soundness to the use of iniquity, they be made worse by the gift, and afterwards merit the severer punishments, in that they fear not now to use amiss the more bountiful gifts of God. The whole are to be admonished that they despise not the opportunity of winning health for ever. …
Leo the Great—Writings of Leo the Great

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