For every ungodly person has “a flame of his own fire” that he kindles in his heart from the heat of temporal desires, while he burns now with these, now with those lusts and fans his thoughts into a bigger flame by the diverse flatteries of the world. But if a fire has no flame, it does not shine by shedding any light. And so the flame of the fire is his outward beauty or power that comes from his burning within. What he anxiously desires to get, he very often wins, to the heaping up of his own ruin; and whether in the power of the loftiest pitch or in the wealth of multiplied increase, he, as it were, shines in external glory. But “the flame of his fire shall not shine,” in that in the day of his departure, all the fair outward show is removed, and he is consumed by his own burning within. And “so the flame” is removed from “the fire” when his exterior glory is separated from his interior burning.… Now it is well that it is not said of this lamp, “which is by him” but “which is above him,” in that earthly enjoyments possess the mind of the bad and so swallow it up in delight, that they are “above” it and not “by it.” But the righteous, even when they have the good fortune of the present life, are taught to force it to bow beneath them. That is, when they are made glad in themselves with good things, they may get above it by the counsel of a steadied mind and surmount it by the control of virtue. And so “the lamp” of the wicked person, “which is above him, is put out,” in that his joy is quickly brought to an end, a joy that possessed him wholly in this life; and the person who now wickedly lets himself out at large in pleasures is punished hereafter being closely encompassed round about in woe.
8. If he says this in describing the present life, he is mistaken; in that very often both the light of prosperity is seen in the ungodly, and the darkness of ignominy and poverty envelopes the godly. But if his discourse points to this, viz. to show what the ungodly meet with in their end, it is said with truth, Shall not the light of the wicked be put out, and the flame of his fire cease to shine? Which if it might have been rightly spoken in regard to an ungodly man, ought never to have been delivered against a holy man set fast in the midst of scourges. But let us, considering well the powers of his arm in delivering sentences, reflect how strongly be hurls the darts, and let us cease to look at him whom, while so hurling them, he aims to hit, knowing surely that he strikes a stone with foiled blows. So let him say; Shall not the light of the wicked be put out? For even the ungodly have their ‘light,’ i.e. the good fortune of the present life. But ‘the light of the wicked shall be put out,’ in that this present life’s good fortune is speedily terminated along with life itself. Whence it is fitly added; and the flame of his fire shall not shine.
9. For every ungodly man has a ‘flame of his own fire,’ which he kindles in his heart from the heat of temporal desires, whilst he burns now with these now with those lusts, and fans his thoughts into a bigger flame by the diverse flatteries of the world. But if a fire has no flame, it does not shine by shedding any light. And so the flame of the fire is his outward beauty or power, which comes from his burning within. For what he anxiously desires to get, he very often wins, to the heaping up of his own ruin; and whether in the power of the loftiest pitch, or in the wealth of multiplied increase, he as it were shines in external glory. But ‘the flame of his fire shall not shine,’ in that, in the day of his departure hence, all the fair show without is removed, and he is consumed by his own burning within alone. And ‘so the flame’ is removed from the ‘fire,’ when his exterior glory is separated from his interior burning. Even the righteous too have a flame of their fire, but one doubtless to shine bright, in this respect, that their desires give light in good works. But the light of the wicked does not shine in the least, in that hereby, viz. that they aim at what is evil, they are forced to darkness.
[AD 604] Gregory the Dialogist on Job 18:5-6