Because they turned back from him, and would not consider any of his ways:
All Commentaries on Job 34:27 Go To Job 34
Gregory The Dialogist
AD 604
28. For we must understand that a sin is committed in three ways. For it is perpetrated either through ignorance, or infirmity, or of set purpose. And we sin more grievously from infirmity than through ignorance, but much more grievously of set purpose than from infirmity. Paul had sinned from ignorance, when he said, Who was before a blasphemer, and a persecutor, and injurious, but I obtained mercy, because 1 did it ignorantly in unbelief. [1 Tim. 1, 13] But Peter sinned through infirmity, when the single word of a damsel shook in him all that strength of faith, which he had spoken of to the Lord, and when he denied, with his voice, the Lord Whom he held firm in his heart. [Matt. 26, 69. and 33.] But because a sin of infirmity or ignorance is wiped away the more easily, as it is not wilfully committed, Paul amended by knowledge the points on which he was ignorant: and Peter strengthened the root of faith which was moved, and, as it were, withering away, by watering it with his tears. [Ib. 75.] But those persons sinned intentionally, of whom the Master Himself said, If I had not come, and spoken unto them, they would not have sin, but now they have no excuse for their sin. [John 15, 22] And a little after, They have both seen, and hated, both Me and My Father. [Ib. 24] For not to do good is one thing, to hate a teacher of goodness another: as it is one thing to sin from precipitancy, and another thing to sin deliberately. For a sin is often committed from precipitation, which yet is condemned on thought and deliberation. For it frequently happens that a man through infirmity loves what is right, and cannot perform it. But to sin deliberately is neither to love nor to do what is good. As it is therefore sometimes a heavier offence to love sin than to commit it, it is, in like manner, more sinful to hate righteousness, than not to have performed it. There are some then in the Church, who so far from doing good, even persecute it, and who even detest in others, what they neglect to do themselves. The sin of these persons is in truth not committed from infirmity or ignorance, but of intention alone: because, namely, if they wished to do what is right, and were unable, they would at least love in others, what they neglect in themselves. For were they but only to wish for it themselves, they would not hate it when done by others. But because they despise in their lives, and persecute with severity the very same good qualities which they know and hear of, it is rightly said, Who departed from Him of purpose. Whence also it is rightly subjoined,
And would not understand any of His ways.
29. For he says not, they understand not through infirmity, but they would not understand; because men frequently also despise the knowledge of those things, which they are too proud to do. For since it is written, The servant that knew not his Lord’s will, and did commit things worthy of stripes, shall be beaten with few stripes, and the servant which knew his Lord’s will, and did not according to it, shall be beaten with many stripes, [Luke 12, 47. 48.] they consider that their ignorance secures impunity for their sin. But they are doubtless overwhelmed with the darkness of pride alone, and therefore discern not, because it is one thing to have been ignorant, another to have refused to learn. For not to know is only ignorance, to refuse to learn is pride. And they are the less able to plead ignorance in excuse, the more that knowledge is set before them even against their will. Whence it is said by Solomon, Doth not wisdom cry, and prudence put forth her voice, standing on the top of lofty places, above the way, in the middle of the paths? [Prov. 8, 1. 2.] We might perhaps be able to pass along the way of this present life, in ignorance of this Wisdom, if She had not Herself stood in the corners of the way.
30. If It had wished to be concealed, it would have been necessary to search after It. But after It has publicly displayed the mysteries of the Incarnation, after It has exhibited to the proud a pattern of humility, It placed Itself, as it were, in the middle of the way as we were passing along it; in order, namely, that we might strike against that which we are unwilling to look for, and touch and stumble over that which we neglect to observe as we are passing by it. Let it be said then, And they would not understand any of His ways. For the way of Incarnate Wisdom is every action which He did in time. His ways are the courses of life, which He has laid down for those who are coming to Him. He has marked out as many ways for those who come to Him, as many patterns as He has set forth of holy living. The Prophet had beheld His ways of humility, when he sighed, saying, I will exercise myself in Thy commands, and I will consider Thy ways. [Ps. 119, 15] Hence again it is said of every righteous man who takes care to walk after the pattern of the Lord. The steps of a man are ordered by the Lord, and he desireth greatly His way. [Ps. 37, 23] Because then all haughty men despise the doings of the Lord’s humility, it is rightly said, They would not understand His ways. For these ways are mean in appearance, but are to be reverenced in understanding; since that which is seen in them is one thing, that which is looked for is another. For what else does it present in this life to the eyes of beholders, but degradation, spitting, insults, and death? But we pass through this lowliness to the highest glory. By these disgraces, which precede, eternal and glorious things are promised to us. Haughty men then have seen the ways of the Lord, but have refused to understand them, because by despising the mean appearance they present in themselves, they have lost the sublime promises which they offer. To understand, then, the ways of the Lord, is both to endure humbly what is transitory, and steadily to wait for that which is to abide; in order that, after the pattern of the Lord, coeternal glory, which is purchased by temporal disgrace, may be sought for, and that a person may not fix his mind on that which he suffers here, but on that which he looks for. Haughty men, then, have kept their eyes closed to these things, because while they pride themselves on the glory of this present life, they have not seen the loftiness of the Lord’s humility. For humility discloses to us the light of understanding, pride conceals it. For it is a kind of secret blessing of a holy life: and the mind attains to it the less, the more it is puffed up: because it is driven away from it, the more madly it is inspired.
