Job 6:8

"If it please the Lord that my request come. He calls the very thing he asks for. "And that he meets my expectations. The test is good for one who has the hope of being consoled after the tribulation. The word hope is here chosen, because after having obtained what he expects, the man does not need any more to be tested.

He who asks to be wounded does not pray out of exhaustion that his prayer might be granted but in order to fulfill his task. This task was to fulfill the right deeds or to make visible to the friends for their benefit the reason for the hardships, [namely,] that they had been imposed as a test. Then they would not make mistakes against the righteous. Instead, with divine zeal they would be committed to emulate the endurance and steadfastness that the holy one exhibited and that led him to say, "O that I might have my request," rather than … "that God would grant my desire." Job prays for two reasons. On the one hand, he prays that he himself may win the crown in the competition. On the other hand, Job prays that his friends may not consider his endurance in hardship as meaningless. His steadfastness even in such great hardships can be seen and admired in the fact that Job did not deny his friend an answer, even though preoccupation with his hardships could have served as an excuse. But even now Job speaks like a brave athlete who warlike meets his opponent, and with the consciousness that the imposed suffering did not occur without God's compliance. "That it would please God to crush me," yet "may he not extinguish me entirely," instead of, "May God mercifully allow me to endure the affliction until the end." Similar to this is the expression "and lead us not into temptation," which often has been interpreted in this way: "May it not come so far that we fall prey to the temptations."

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.