Bible Verses and Early Church Commentary | Historical Christian Faith

¹ Canst thou draw out leviathan with an hook? or his tongue with a cord which thou lettest down? ² Canst thou put an hook into his nose? or bore his jaw through with a thorn? ³ Will he make many supplications unto thee? will he speak soft words unto thee? ⁴ Will he make a covenant with thee? wilt thou take him for a servant for ever? ⁵ Wilt thou play with him as with a bird? or wilt thou bind him for thy maidens? ⁶ Shall the companions make a banquet of him? shall they part him among the merchants? ⁷ Canst thou fill his skin with barbed iron? or his head with fish spears? ⁸ Lay thine hand upon him, remember the battle, do no more. ⁹ Behold, the hope of him is in vain: shall not one be cast down even at the sight of him? ¹⁰ None is so fierce that dare stir him up: who then is able to stand before me? ¹¹ Who hath prevented me, that I should repay him? whatsoever is under the whole heaven is mine. ¹² I will not conceal his parts, nor his power, nor his comely proportion. ¹³ Who can discover the face of his garment? or who can come to him with his double bridle? ¹⁴ Who can open the doors of his face? his teeth are terrible round about. ¹⁵ His scales are his pride, shut up together as with a close seal. ¹⁶ One is so near to another, that no air can come between them. ¹⁷ They are joined one to another, they stick together, that they cannot be sundered. ¹⁸ By his neesings a light doth shine, and his eyes are like the eyelids of the morning. ¹⁹ Out of his mouth go burning lamps, and sparks of fire leap out. ²⁰ Out of his nostrils goeth smoke, as out of a seething pot or caldron. ²¹ His breath kindleth coals, and a flame goeth out of his mouth. ²² In his neck remaineth strength, and sorrow is turned into joy before him. ²³ The flakes of his flesh are joined together: they are firm in themselves; they cannot be moved. ²⁴ His heart is as firm as a stone; yea, as hard as a piece of the nether millstone. ²⁵ When he raiseth up himself, the mighty are afraid: by reason of breakings they purify themselves. ²⁶ The sword of him that layeth at him cannot hold: the spear, the dart, nor the habergeon. ²⁷ He esteemeth iron as straw, and brass as rotten wood. ²⁸ The arrow cannot make him flee: slingstones are turned with him into stubble. ²⁹ Darts are counted as stubble: he laugheth at the shaking of a spear. ³⁰ Sharp stones are under him: he spreadeth sharp pointed things upon the mire. ³¹ He maketh the deep to boil like a pot: he maketh the sea like a pot of ointment. ³² He maketh a path to shine after him; one would think the deep to be hoary. ³³ Upon earth there is not his like, who is made without fear. ³⁴ He beholdeth all high things: he is a king over all the children of pride.

[AD 604] Gregory the Dialogist on Job 41:1-2

“Can you put a ring in its nose?” As stratagems are signified by “nostrils,” so by a “ring” is designated the omnipotence of divine power. For when it keeps us from being seized by temptations, it encircles around and holds firm in wondrous ways the snares of the ancient enemy. A ring is therefore put into its nostrils when by the strength of heavenly protection drawn around us, its cunning is restrained so as not to prevail against the weakness of humanity, as far as it secretly searches out its fatal arguments.… “Or can you pierce its jaw with a bracelet?” … The Lord therefore bores through the jaw of this Leviathan with a bracelet, because by the ineffable power of his mercy he so thwarts the malice of the ancient enemy that he sometimes loses even those whom it has seized, and they, as it were, fall from its mouth, who, after the commission of sin, return to innocence. Who, once seized by its mouth, would escape his jaw, if it were not bored through? Did it not seize Peter in his mouth when he denied? Did it not seize David in its mouth when he plunged himself into such a gulf of lust? But when they returned, each of them through penitence to life, this Leviathan let them escape, as it were, through the holes of his jaws. Those therefore are withdrawn from its mouth through the hole of its jaw who after the perpetration of such great wickedness have come back with penitence.

Source: MORALS ON THE BOOK OF JOB 33.21-22

[AD 604] Gregory the Dialogist on Job 41:1

17. For Leviathan means ‘their addition.’ Of whom, in truth, but of men? amongst whom he introduced once for all the guilt of sin, and carries it onward to eternal death by the most evil suggestions day by day. And while he multiplies their guilt by the usury of sin, he doubtless without ceasing adds to their punishment. He can also be called Leviathan by way of mocking. For he declared in his cunning persuasion that he would confer a divine nature on the first man, but he took away immortality. [Gen. 3, 4. 5.] He can therefore be called ironically ‘The addition to men,’ for when he promised them to bestow that which they were not, he even took away by his craft that which they really were. But this Leviathan was caught with a hook, because when in the case of our Redeemer he seized through his satellites the bait of His Body, the sharp sting of His Godhead pierced him through. For a hook held as it were the throat of its swallower, when both the bait of the flesh appeared for the devourer to seize, and at the time of His passion His Godhead was concealed, in order to kill him. For in this abyss of waters, that is, in this boundlessness of the human race, this whale was rushing hither and thither with open mouth, eager for the death, and devouring the life of almost all. But a hook for the death of this whale was suspended by a marvellous arrangement in this gloomy depth of waters. The line of this hook, is that genealogy of the ancient fathers recorded in the Gospel. For when it is said, Abraham begat Isaac, Isaac begat Jacob, and the other descendants are described, with the insertion of the name of Joseph, down to Mary, the betrothed Virgin, a kind of line is spun, for the Incarnate Lord, that is to say, this hook to be bound to the end of it; [Matt. 1, 2-16] Whom this whale would catch at with open mouth when hanging in these waters of the human race, but when it was bitten by the cruelty of his satellites, he would no longer have power to bite. That this whale then, who is lying in ambush for the death of men, might no longer devour whom he wished, this hook held firm the jaws of the spoiler, and wounded him that bit it. God, therefore, as pointing out to his faithful servant the Incarnation of His Only-begotten Son, says, Wilt thou be able to draw out Leviathan with a hook? Thou understandest, As I; Who send My Only-begotten Son in the flesh for the death of the spoiler; in Whom while mortal flesh is seen, and the power of His immortality is not seen, a kind of hook destroys, as it were, him who swallows it, by concealing the keenness of the power, with which He wounds. It follows;
And wilt thou bind his tongue with a cord?
18. Thou understandest, As I. For Holy Scripture is wont to designate by a ‘cord,’ sometimes measured allotments, sometimes sins, sometimes faith. For on account of the hereditary measured allotments, it is said, The lines have fallen unto me in goodly places, for I have a goodly heritage. [Ps. 16, 6] For lines fall for us in goodly places, when through humility of life the lot of a better country awaits us. Again, because sins are signified by a ‘cord,’ it is said by the Prophet; Woe unto you that draw iniquity with the cords of vanity. [Is. 5, 18] For iniquity is drawn with cords of vanity, when sin is drawn out by increase. Whence it is also said by the Psalmist; The cords of sins [or, sinners, as S. Aug. ad loc.] have twined about me. [Ps. 119, 61] For since a cord, when added to, is twisted, in order to increase, sin is not unfitly figured by a cord, since it is frequently multiplied, when it is defended with a perverse heart. Again, by a ‘cord’ faith is expressed, as Solomon witnesses, who says; A threefold cord is not easily broken; [Eccles. 4, 12] because faith in truth which is woven by the mouth of preachers from the knowledge of the Trinity, remaining firm in the Elect, is broken [‘dissipatur’] only in the heart of the reprobate. In this place, therefore, nothing prevents either faith or sin being understood by the word ‘cord.’ For our Incarnate Lord bound the tongue of Leviathan with a cord, because He appeared in the likeness of sinful flesh, and condemned all his erroneous preaching. Whence it is said, as Paul witnesses; And from sin He condemned sin. [Rom. 8, 3] He bound his tongue with a cord, because by means of the likeness of sinful flesh He swept away all his deceitful arguments from the hearts of His Elect. For behold, when the Lord appears in the flesh, the tongue of Leviathan is bound, because, when His truth had become known, those doctrines of falsehood were silenced.
19. For where is now the error of the Academicians, who endeavour to establish on sure grounds that nothing is sure, who with shameless brow demand from their hearers belief in their assertions, when they declare that nothing is true? Where is the superstition of the Mathematicians, who, looking up at the courses of the constellations, make the lives of men to depend on the motions of the stars? Though the birth of twins often scatters their doctrine to the winds; for though born at one and the same moment, they do not abide in the same kind of conversation. Where are those many false teachings, which we abstain from enumerating, for fear of digressing far from the course of our commentary? But every false doctrine has now been silenced, because the Lord has bound the tongue of Leviathan by the cord of His Incarnation. Whence it is also well said by the Prophet; And the Lord shall lay waste the tongue of the Egyptian sea. [Is. 11, 15] For the ‘tongue of the sea,’ is the knowledge of secular learning. But it is well called ‘the Egyptian sea;’ because it is darkened with the gloom of sin. The Lord, therefore, laid waste the tongue of the Egyptian sea, because by manifesting Himself in the flesh, He destroyed the false wisdom of this world. The tongue of Leviathan is, therefore, bound with a cord, because the preaching of the old sinner was bound by the likeness of sinful flesh.
20. But if faith is signified by a ‘cord,’ the same meaning is again suggested to us; because when faith in the Trinity became known to the world by holy preachers, the doctrine of the world ceased to break forth against the mind of the Elect. Whence it is well said to the Lord by the Prophet; Thou hast cloven fountains and torrents, Thou hast dried up the rivers of Ethan. [Ps. 74, 15] For Ethan is interpreted ‘strong.’ And who is this strong man, except him of whom the Lord says in the Gospel; No man can enter into a strong man’s house, and spoil his goods, unless he first bind the strong man. [Mark 3, 27] The Lord, therefore, clave the fountains and the torrents, when He spread in the hearts of His Apostles the streams of truth. Of whom it is said again by another Prophet; With joy shall ye draw water from the fountains of the Saviour. [Is. 12, 3] For we go in our thirst to their teaching, that we may bring back the pitcher of our hearts full of truth. But He dried the rivers of Ethan by the springing forth of His own fountains, when He withered the doctrine of the mighty and malignant spirit by displaying the ray of His own truth. The tongue, therefore, of Leviathan is bound with a cord, because by the spreading of faith in the Trinity, the preachings of errors were silenced. But since he cannot now raise himself openly, he goes about hither and thither, and bites by stealth. But the Lord watches against him in our behalf with wonderful pity, and defeats him even in his treacherous designs.

[AD 604] Gregory the Dialogist on Job 41:2

21. As stratagems are signified by ‘nostrils,’ so by a ‘ring’ is designated the omnipotence of Divine Power. For when it keeps us from being seized by temptations, it encircles around and holds firm in wondrous ways the snares of the ancient enemy. A ring is, therefore, put into his nostrils, when by the strength of heavenly protection drawn around us, his cunning is so restrained, as not to prevail so far against the weakness of man, as far as it secretly searches out its fatal arguments. But by the name ‘ring’ can be designated also the aid of the secret judgments, which is put into the nostrils of this Behemoth when he is restrained from his artful cruelty. Whence it is well said by the Prophet to the King of Babylon, when he is kept from injuring the Israelites; I will put a ring in thy nostrils. [Is. 37, 29] As if it were plainly said; Thou breathest hard with thoughts of guile; but from being unable to fulfil thy desires, thou bearest in thy nostrils the ring of My omnipotence, in order that when thou pantest more eagerly for the death of the righteous, thou mayest return unsatisfied from their life. But that which Holy Scripture calls in this place a ‘ring,’ it calls a ‘sickle’ by John in the Apocalypse. For he says, I looked, and behold a white cloud, and upon the cloud one sitting like the Son of Man, having on His head a golden crown, and in His hand a sharp sickle. [Rev. 14, 14] For the power of Divine judgment is called a ‘ring,’ because it binds on every side; but because in its cutting it embraces all things within it, it is marked out by the term ‘sickle.’ For whatever is cut by a sickle falls within it, in whatsoever direction it is turned. And because the power of the heavenly judgment cannot be in any way avoided, (for we are in truth within it, wherever we may endeavour to escape,) when the Judge Who is to come is represented, He is rightly said to hold a sickle. Because when He comes to meet all things in His might, He surrounds them in cutting them off. The Prophet saw that he was within the sickle of judgment, when he said, If I ascend into heaven. Thou art there: if I descend into hell, Thou art present. If I take my wings before the light, and dwell in the uttermost parts of the sea, even there also shall Thy hand lead me, and Thy right hand shall hold me. [Ps. 139, 8. 9.] He saw himself to be within a kind of sickle, when he knew that there was no way of escape open to him from any place, saying, For neither from the east, nor from the west, nor from the desert mountains, [Ps. 75, 6] thou understandest, ‘a way of escape is open.’ And he proceeded immediately to speak of this all-embracing comprehension of the Divine power, saying, For God is the Judge. [ib. 7] As if he were saying, A way of escape is wanting on every side, because He judges Who is every where. Therefore as the Divine judgments are signified by a sickle, because they encircle and cut down, so are they expressed by a ring, because they bind on every side. A ring is, therefore, put by the Lord in the nostrils of Leviathan, because he is restrained by the power of His judgment from prevailing as much as he wishes in his stratagems. Let it be said then, Wilt thou put a ring into his nostrils? Thou understandest, As I, Who restrain by Almighty judgment his crafty stratagems, so that he neither attempts as much as he wishes, nor succeeds as far as he attempts. It follows,
Or wilt thou bore through his jaw with a bracelet?
22. A ‘bracelet’ differs not in meaning from a ‘ring,’ because this also binds and encircles the spot where it is placed. But because a bracelet extends wider, by a bracelet is designated the more careful protection of His secret judgment over us. The Lord, therefore, bores through the jaw of this Leviathan with a bracelet, because by the ineffable power of His mercy He so thwarts the malice of the ancient enemy, that he sometimes loses even those whom he has seized, and they, as it were, fall from his mouth, who after the commission of sin return to innocence. For who that had once been seized by his mouth would escape his jaw, if it were not bored through? Had he not seized Peter in his mouth, when he denied? Had he not seized David in his mouth, when he plunged himself into such a gulph of lust? But when they returned each of them through penitence to life, this Leviathan let them escape, as it were, through the holes of his jaws. Those, therefore, are withdrawn from his mouth through the hole of his jaw, who after the perpetration of such great wickednesses have come back with penitence. But what man can escape the mouth of this Leviathan, so as not commit any thing unlawful? But hence we know how much we are indebted to the Redeemer of mankind, Who not only restrained us from falling into the mouth of Leviathan, but granted us also to return from his mouth; Who bereft not the sinner of hope, because He pierced his jaw that He might make a way to escape, so that he, who at first was incautious and not afraid of being bitten, might at least escape after the bite. The heavenly remedy, therefore, every where comes to our aid, because He both gave man precepts, that he should not sin, and yet furnished him with remedies when in sin, that he should not despair. There must, therefore, be exercised the greatest caution; that no one through pleasure in sin be seized by the mouth of this Leviathan. And yet, if he has been seized, let him not despair, because if he thoroughly bewails his sin, he finds a hole in his jaw, by which to escape. He is even now being crushed with his teeth; but if a way of escape is still sought for, a hole is found in his jaw. He who would not keep a look out, so as not to be taken, has, even when taken, a place to escape at. Let every one then who is not yet taken, avoid his jaw; but let every one who has been already taken, seek for a hole in his jaw. For our Creator is merciful and just.
23. But let no one say, Because He is merciful, I sin venially. And let no one who has sinned say, Because He is just, I despair of the remission of my sin. For God looses the sin which is bewailed; but let every one be afraid of sinning, because he knows not whether he can worthily bewail it. Before sinning then, let him fear His justice; but after sinning, let him presume on His mercy; and let him not so fear His justice, as not to be strengthened by any consolation of hope, nor be so confident of His mercy, as to neglect to apply to his wounds the medicine of worthy penitence. But let him always think also, that He Who he ventures to hope spares him in mercy, judges also with severity. Let the hope of the sinner then rejoice in His mercy, but let the correction of the penitent tremble under His severity. Let the hope, therefore, of our confidence have also a sting of fear, in order that the justice of the Judge may frighten into the correction of his sins him whom the grace of the Forgiver invites to the confidence of pardon. For hence it is said by a certain wise man; Say not, the mercies of the Lord are many, He will not be mindful of my sins. [Ecclus. 5, 6] For he immediately speaks of His mercy and justice, saying, For mercy and wrath are from Him. [ib. 7] The Divine clemency, therefore, by piercing the jaw of this Behemoth, comes to the aid of mankind on every side, both mercifully and powerfully, because it did not abstain from giving them caution and admonition when free, nor took from them the remedy of escape when they had been captured. For the sins of such persons, that is, of David and Peter, are recorded in Scripture for this end, that the fall of their betters may be a caution to inferiors. But the penitence and the pardon of both are alike inserted to this end, that the recovery of the lost may be the hope of the perishing. Let no one boast then of standing firm himself, when David falls. Let no one also despair of his own fall, when David rises. Behold how marvellously Holy Scripture humbles the proud with the same word with which it raises up the humble. For it recorded but one circumstance, and recalled, by a different effect, the proud to the fearfulness of humility, and the humble to the confidence of hope. O the surpassing value of this new kind of remedy! which applied in one and the same manner, dries up the swollen by pressing on it, and restores the withered by upraising it. For it alarmed us at the fall of our superiors, but strengthened us by their restoration.
24. For thus, in truth, thus does the mercy of the Divine dispensation ever check us when proud, and support us from sinking into despair. Whence He also warns us by Moses, saying, Thou shalt not take either the upper or the nether millstone to pledge. [Deut. 24, 6] For by ‘take’ we sometimes mean ‘take away.’ Whence also those birds which are eager in seizing other birds are called hawks [accipitres, ab accipio]. Whence the Apostle Paul says, For ye suffer, if a man devour you, if a man take. [2 Cor. 11, 20] As if he said, If any one takes away. But the pledge of the debtor is the confession of a sinner. For a pledge is taken from a debtor, when a confession of sin is obtained from a sinner. But the upper and nether millstone are hope and fear. For hope raises up the heart, but fear weighs it down lower. But the upper and the nether millstone are so necessarily joined together, that one is possessed in vain without the other. Hope and fear, therefore, ought to be unceasingly united in the breast of a sinner, because he hopes in vain for mercy, if he does not also fear justice; he in vain fears justice, if he does not also rely on mercy. The upper or the nether millstone is, therefore, ordered not to be taken as a pledge; because he who preaches to a sinner, ought to order his preaching with such management, as not in leaving hope to remove fear, nor yet in withdrawing hope, to leave him in fear only. For the upper or the nether millstone is removed, if by the tongue of the preacher, either fear is severed from hope, or hope from fear, in the breast of the sinner.
25. But since on having brought forward David, as the case demanded, we have made mention of so great a sin, the mind of our reader is perhaps moved to enquire, why Almighty God does not keep uninjured by bodily sins, those whom He has elected for ever, and has also taken up to the height of spiritual gifts. To which, because we believe they will be speedily satisfied, we give a brief reply. For some through the gifts of virtues they have received, through the grace of good works bestowed on them, fall into the sin of pride, but yet know not whither they have fallen. Accordingly, the ancient enemy, because he already rules over them within, is permitted also to rage against them from without, in order that they who are elated in thought, may be brought down by the lust of the flesh. But we know that it is sometimes much less to fall into corruption of body, than to sin in our silent thought from deliberate pride. But when pride is believed to be less disgraceful, it is less avoided. But men are more ashamed of lust, the more they all alike know it to be disgraceful. It is hence frequently the case that some persons on falling into lust after pride, are, from their open fall, ashamed of the guilt of their latent sin. And they then also correct their greater faults, when they are more sorely confounded from having been overcome in those that are less. For they who believed that they were free when living in greater sins, behold that they are guilty even amid smaller ones. This Behemoth then, when let loose by the merciful dispensation of God, leads on from sin to sin, and while he strikes the more heavily, loses thereby him whom he has seized, and is conquered by the very means by which he seems to have triumphed. It is pleasing to consider within the well guarded bosom of grace, with what great favour of compassion God surrounds us. Behold! he who prides himself on his virtue, through sin comes back to humility. But he who is puffed up by the virtues he has received, is wounded not with a sword, but, so to say, with a remedy. For what is virtue but a remedy, and what is vice but a wound? Because, therefore, we make a wound of our remedy, He makes a remedy of our wound; in order that we who are wounded by our virtue, may be healed by our sin. For we pervert the gifts of virtues to the practice of vice; He applies the allurements of vices to promote virtues [‘in artem virtutem’], and wounds our healthy state in order to preserve it, and that we who fly from humility when we run, may cling to it at least when falling. But it should be understood in these matters, that the more the greater number of men fall in many things, the more firmly are they bound; and that when this Behemoth smites them with one sin to make them fall, he binds them also with another to keep them from rising. Let a man, therefore, consider with what an enemy he is waging war; and if he perceives that he has already offended in any matter, let him at least be afraid of being drawn from sin to sin, in order that the wounds may be carefully avoided, with which he frequently destroys. For it is very seldom that our enemy subserves the salvation of the Elect by actual wounds.
26. But the perforated jaw of this Behemoth can be understood in another sense also; so that he may be said to hold in his mouth not those whom he has already completely entangled in sin, but those whom he is still tempting by the persuasions of sin: so as that his chewing any one may be his tempting him with the pleasure of sin. He had received Paul to be chewed, but not swallowed, when he was harassing him, after so many sublime revelations, with thorns of the flesh. [2 Cor. 12, 7] For when he received permission to practise temptation against him, he then held him in his jaw, which yet had been pierced through. But he who could perish through pride, was tempted, that he might not perish. That temptation was, therefore, not an abyss of vices, but a protection of his merits; because this Leviathan by wearying him crushed him with affliction, but did not devour by involving him in sin. But he would not lose men who were elated by their sanctity, unless he tempted them. For they would not be holy, if they boasted of the glory of their sanctity, and would fall the more under his power, the more they extolled themselves for their virtues. But by the wonderful course of the dispensation, when they are tempted, they are humbled; when they are humbled, they cease at once to be his. The jaw of this Behemoth is, therefore, well said to have been pierced through, because he loses the Elect of God by crushing them, by attempting to destroy, he keeps them from perishing. The ancient enemy, therefore, subserving the secret dispensations of God, willingly tempts the souls of the holy to their ruin, but, by tempting, unwillingly preserves them for the kingdom. His jaw is, therefore, pierced through, because those whom he crushes by tempting, that is, by chewing them, he loses as it were, when he goes to swallow. But since it is the work not of human, but divine, forethought, that the very craft of the ancient enemy promotes [‘suffragetur’] the benefit of the just, (so that when he tempts the Elect he protects them the more by his temptation,) it is well said to blessed Job; Or wilt thou bore through his jaw with a bracelet? Thou understandest, As I; Who providently disposing all things, preserve My Elect more firmly in their integrity, by permitting them to be moved [‘labefactari’] in a measure from their integrity by the jaw of this Leviathan.

[AD 600] Olympiodorus of Alexandria on Job 41:3-4

He said this because the demons asked the Lord not to cast them into the abyss, or because Satan said to Christ, “I will give you all these things.” Will he now, he says, implore you with a soft speech? Will he make a covenant with you, and will he stop fighting his war against you?

Source: COMMENTARY ON JOB 40:22-23

[AD 604] Gregory the Dialogist on Job 41:3

27. Thou understandest, As to Me. For if these words are referred to the person of the Son, he spake soft words to Him Incarnate, when he said, I know Thee, Who Thou art, the Holy One of God. [Luke 4, 34] And this Leviathan multiplied prayers to Him, when he said by the legion which was subject to him; If Thou cast us out, send us into the herd of swine. [Matt. 8, 31] Although it can be understood in a still more plain manner, because he multiplies prayers to the Lord, when the wicked, who are his body, pray, on the day of the last judgment, that they may be spared; when his members, that is, the reprobate, cry out too late, and say, Lord, Lord, open unto us. To whom it is said immediately, I know you not, whence ye are. [Luke 13, 25] Then also he will say by his members soft words to the Lord, when many of his body are about to say, Lord, Lord, have we not prophesied in Thy Name, and in Thy Name have cast out devils, and in Thy Name have done many wonderful works? [Matt. 7, 22] They say soft words in deprecation, when they say in reply what they have done in His Name, but when they did these very deeds with hard heart, they claimed them for their own credit. Whence they shortly hear, I know you not, who ye are. It follows;
Ver. 23. Will he make a covenant with thee? Thou understandest, As with Me.

[AD 604] Gregory the Dialogist on Job 41:4

28. Thou understandest, As I. But it must be carefully observed, that this Leviathan makes a covenant with the Lord, in order to be counted His servant for ever. For in a covenant the wishes of parties who are at variance are fulfilled, that each attains to what it desires, and terminates its quarrels by the desired result. The ancient enemy, therefore, when kindled by the torch of his malice, is at variance with the purity of the Divine innocence, but even in his variance, disagrees not with His judgment. For he is ever maliciously seeking to tempt righteous men. But yet the Lord permits this to take place, either mercifully, or righteously. This liberty to tempt is, therefore, called a ‘covenant,’ wherein the desire of the tempter is effected, and yet the will of the righteous Dispenser is thereby wonderfully fulfilled. For, as we have lately said, the Lord frequently subjects His Elect to the tempter, in order to be instructed; just as after the barriers of Paradise, after the secrets of the third heaven, an angel of Satan was given to Paul that he might not be exalted by the greatness of the revelations. [2 Cor. 12, 7] But, as we have said before, it is so ordered in this very temptation, that they who could perish from pride, are, by being humbled, preserved from destruction. In the secret course, therefore, of the dispensation, by the iniquity of the devil being permitted to rage, the kindness of God is brought about in mercy. And from this covenant which he is said to make with God, he is rightly described as being taken for a servant. Because he obeys the commands [‘nutibus’] of the heavenly grace, just as he exercises the wrath of his most evil will. He is, therefore, a servant by agreement, who when permitted to fulfil his own will, is restrained by the will of the counsel of heaven, so as willingly to tempt the Elect of God, as was before said, and unwittingly to prove them by his temptation.
29. But because he promotes in this life the interests of the Elect, as long as he is able to exercise in temptations the evil of his malice; but is said in this place to be taken by the Lord not merely as a servant under an agreement, but a servant for ever; we are compelled to investigate how we can prove that even after the close of the present life, he is a servant of the Lord for ever. For he is no longer permitted to tempt the righteous who are powerful in heavenly happiness, when he is condemned before their eyes to the eternal fires of hell. Because in that heavenly country, in which they are now rewarded for the labours of their temptations, they need not to be disciplined by temptations. But at that time this Leviathan with his body, namely all the reprobate, is consigned to the avenging flames, to be tortured therein for ever. And while the just behold these torments, they praise God in truth more and more, because they both see in themselves the blessing with which they have been rewarded, and in the others witness the punishment which they have themselves escaped. For so will the universe be full of beauty, when both hell justly tortures the ungodly, and eternal felicity justly rewards the righteous. For as a black colour is put as the back ground of a picture, in order that the white or red which is put over it may seem more beautiful; so at that time, God by rightly disposing even of the wicked, increases the happiness of the blessed, by displaying before their eyes the sufferings of the reprobate. And although the joy they derive from the vision of the Lord is not of a kind to increase, yet they feel themselves to be more indebted to their Creator, when they both behold the good with which they perceive they have been justly rewarded, and the evil they have overcome from having been mercifully assisted. If then the temptation of this Leviathan here, and his damnation there, contributes to the benefit of the just, he is a servant for ever, when he unwittingly promotes the glory of God; yea both his just punishment there, and his unjust will here.

[AD 604] Gregory the Dialogist on Job 41:5-6

Why is our enemy first called Behemoth, then Leviathan and finally is compared to a bird that God plays with in order to destroy it? Behemoth, as we have said, means “a huge beast,” a quadruped that eats grass like an ox. The Leviathan appears to be a serpent of the sea, because it is caught by hook. But now it takes on the guise of a bird, when God says, “Will you play with it as with a bird?” Let us see why it is called huge beast, dragon and bird. We can immediately understand the meaning of these names by examining the malice of his schemes. From heaven he descended on earth and cannot rise anymore on high as he has no aspiration to the hope of getting heavenly goods. Therefore, it is a quadruped deprived of reason because of the foolishness of its impure behavior, a dragon because of the malice through which it causes harm, a bird because of the agility of its spiritual nature.

Source: MORALS ON THE BOOK OF JOB 33.30

[AD 604] Gregory the Dialogist on Job 41:5

30. Why is it that our adversary is first called Behemoth, afterwards Leviathan, but is now compared to a ‘bird,’ in ridicule at his destruction? For Behemoth, as we have said, is interpreted ‘monster,’ [‘bellua’] and it is shown to be a quadruped, when it is said to eat hay as an ox. But Leviathan, as he is taken with a hook is doubtless set before us as a serpent in the waters. But now he is brought into comparison with a bird, when it is said, Wilt thou play with him as with a bird? Let us examine, therefore, why he is called a ‘monster,’ or a ‘beast,’ why a ‘dragon,’ and why a ‘bird.’ For we learn more quickly the meaning of his names, if we accurately examine the craft of his cunning. For he comes from heaven to earth, and no longer raises himself by any aspiration to the hope of heavenly things. He is, therefore, an irrational and four-footed animal by the folly of his unclean doings, a dragon by his malice in doing hurt, a ‘bird’ by the levity of his subtle nature. For because he knows not what he is doing against himself, he is a monster with brute sense; because he maliciously seeks to hurt us, he is a ‘dragon;’ but because he exalts himself haughtily on the subtlety of his nature, he is a ‘bird.’ Again, because he is in his wicked doings employed by the Divine power for our benefit, he is a ‘beast;’ because he secretly bites, he is a ‘serpent;’ but because he sometimes through his indomitable pride feigns himself to be an Angel of light, he is a ‘bird.’ For though he harasses mankind with his inexplicable skill in wickedness, yet he specially tempts by three sins; in order, namely, to subdue to himself some by lust, some by malice, and some by pride.
31. He is, therefore, deservedly designated by the very name of his doings, in what he attempts to do, when he is called a ‘beast,’ a ‘dragon,’ or a ‘bird.’ For in those whom he excites to the folly of lust, he is a ‘beast;’ in those whom he inflames to do malicious injury, he is a ‘dragon;’ but in those whom he exalts to the haughtiness of pride as though they understood high things, he is a ‘bird.’ But in those whom he pollutes equally with lust and malice and pride, he exists as a ‘beast,’ [‘jumentum’] a ‘dragon,’ and a ‘bird’ at the same time. For he has insinuated himself into the hearts of those deluded by him in as many shapes as the wickednesses in which he entangles them. He is, therefore, called by the name of many things, because he is changed into various kind of shapes before the eyes of those who are deluded by him. For when he tempts this one by the lust of the flesh, and yet does not overcome him, he changes his suggestion, and kindles his heart into malice. Because, therefore, he was unable to approach him as a ‘monster,’ [‘bellua’] he comes near as a ‘dragon.’ He is unable to corrupt him with the poison of malice, but yet he places his good qualities before his eyes, and exalts his heart to pride. He could not, therefore, steal up to this man as a dragon, but yet by bringing before him the phantom of vain glory, he flew before the sight of his thought as a bird. And this bird is doubtless raised up the more cruelly against us, the less it is impeded by any weakness of its own nature. For because it is not overcome by the death of the flesh, and saw our Redeemer was mortal in the flesh, it was puffed up with greater haughtiness of pride. But where it raised itself against its Maker with the wing of pride, it there found the snare of its death. For he was overcome by that very death of His flesh, which in pride he sought, and suffered from the snare by his very seeking the death of the Just One, as the prey of his malice. Let it he said then, Wilt thou play with him as with a bird? For the Lord in truth played with him as with a bird, when in the passion of His Only-Begotten Son He showed him the bait, but concealed the snare. For he saw that which he was taking in his mouth, but he saw not what he was holding in his throat. For though he had himself confessed Him to be the Son of God, yet he believed that He was dying as a mere man, for whose death he had roused the minds of the persecuting Jews. But he is understood to have learnt at last too late, at the very moment of His betrayal, that he would be punished by that His death. Whence also he frightened the wife of Pilate by dreams, in order that her husband might desist from the persecution of the Just One. [Matt. 27, 19] But the plan which had been by the secret dispensation ordained, could not he by any machination overthrown. For it was expedient that the death of a Just Man dying unjustly should be a ransom for the death of sinners dying justly. But because this Leviathan was ignorant of this even to the time of His passion, he was deluded as a bird, and suffered from the snare of His Godhead, when he seized the bait of His Manhood. It follows;
Or wilt thou bind him for thy maidens?
32. Thou understandest, As I. Though the condition of male servants is despicable, their manhood is strong. But in maid servants their sex lies low, together with their condition. The Lord, therefore, well declares that He binds this Leviathan not for his male servants, but for his maidens. Because when He came for our redemption, and sent His preachers against the pride of the world, He chose the foolish, and left the wise; the weak, and left the strong; the poor, and left the rich. The Lord, therefore, bound the strength of this Leviathan for His maidens, because, as Paul witnesses, God hath chosen the weak things of the world to confound the mighty. [l Cor. 1, 27] Whence it is well said by Solomon; Wisdom hath builded her house, she hath hewn out seven pillars, she hath slain her victims, she hath mingled wine, she hath set forth her table, she hath sent her maidens to summon to the citadel, and to the walls of the city. [Prov. 9, 1-3] For Wisdom in truth built her a house, when the Only-Begotten Son of God, through the intervention of His soul [Note: ‘Mediante anima.’ He means to say, not that the Human Soul of our Lord was the means of creating the Body, but that it is the medium through which that Body is personally united with the Godhead. See Bk. xxxi. §. 42], created Himself a human body within the womb of the Virgin. For the body of the Only-Begotten is called the house of God, just as it is also called a temple; but so, that that one and the same Son of God and Man, is Himself the Inhabitor, Himself the Inhabited. But this can be rightly understood in another sense also, if the Church is called the house of Wisdom. And She hath hewn out Herself seven pillars, because She has severed the minds of preachers from the love of the present world, and has raised them up to bear the fabric of this selfsame Church. And these, because they are supported by the virtue of perfection, are designated by the number seven. She hath slain her victims, because she allowed the life of preachers to be sacrificed by persecution. She hath mingled her wine, because she has announced to us the mysteries of the Godhead and Manhood alike. She hath also set forth her table, because She hath laid open and prepared for us the food of Holy Scripture. She hath likewise sent her maidens, to summon us to the citadel and to the walls of the city, because she studied to have weak and abject preachers, to gather the faithful people to the heavenly edifices of their spiritual country. Whence the Lord praises Nathaniel in the Gospel, [John 1, 47] but yet does not number him in the class of preachers, because such as had nothing praiseworthy of their own, ought to come to preach Him; in order that that which they were doing might be known more surely to be of the truth, the more plainly it was also seen that they were not sufficient of themselves to effect it. In order then that His wonderful power might shine forth by the tongues of His preachers, it was first ordered still more wonderfully, that these preachers should have no merit of their own. The Lord, therefore, sent ‘maidens’ and bound the strength of this Leviathan, because He set forth to the world feeble preachers, and confined with the bond of His terror all the mighty, who had been of his body. And this Leviathan is bound in His own person by maidens, when, on the light of truth shining forth by weak preachers, the ancient enemy is not permitted to rage, at his will, against the minds of the Elect, but is restrained by signs and mighty wonders from holding all whom he desires under the bondage of unbelief. He, therefore, who gives strength against him to the weak, works this mightily by Himself. But because the Lord informs us whom He sends against him, He now also adds what they do who are sent.

[AD 604] Gregory the Dialogist on Job 41:6

33. This Leviathan is cut in pieces, as often as his members are severed from him by the sword of the Divine Word. For when wicked men hear the word of truth, and, smitten with holy fear, suspend their imitation of the ancient enemy, he, from whom those who wickedly adhered to him are withdrawn, is himself divided in his own body. But He terms those His ‘friends,’ whom before He calls ‘maidens,’ those also He calls ‘merchants,’ whom He had termed ‘friends.’ For holy preachers are first ‘maidens’ through their fear, afterwards ‘friends’ through faith, at last ‘merchants’ also through their actions. For it is said to them when weak; Fear not, little flock, for it hath pleased the Father to give you a kingdom. [Luke 12, 32] It is said to them again, growing strong, But I have called you friends, for all things that I have heard of My Father, I have made known unto you. [John 15, 15] Lastly, they are ordered when going forth to carry on their business; Go ye into all the world, and preach the Gospel to every creature. [Mark 16, 15] For in the preaching of the faith a kind of traffic is, as it were, carried on; when the word is given to, and faith received from, the hearers. They make as it were a kind of traffic, who make a venture [‘prærogant’] with their preaching, and bring back faith from the people. They impart to them faith, and immediately receive back their holy life. For if the preaching of the righteous had not been a traffic, the Psalmist surely would not be saying, Take a psalm, and give a timbrel. [Ps. 81, 2] For in a timbrel, leather is dried, in order that it may sound. What is meant then by saying, Take a psalm, and give a timbrel, except this? Take ye the spiritual song of the heart, and give back the temporal maceration of the body. If heavenly preaching had not been a traffic, Solomon would never say of Holy Church under the type of a virtuous woman, She made fine linen, and sold it, and delivered a girdle to the Canaanite. [Prov. 31, 24] For what is signified by a garment of fine linen, but the subtle texture of holy preaching? In which men rest softly, because the mind of the faithful is refreshed therein by heavenly hope. Whence also the animals are shown to Peter in a linen sheet, [Acts 10, 11. 12.] because the souls of sinners mercifully gathered together are inclosed in the gentle quiet of faith. The Church, therefore, made and sold this fine garment, because she imparted in words that faith which she had woven by belief; and received from unbelievers a life of upright conversation. And she delivered a girdle to the Canaanite, because by the might of the righteousness she displayed, she constrained the lax doings of the Gentile world, in order that that might be maintained in their doings which is commanded, Let your loins be girded about. [Luke 12, 35] The Lord, therefore, in searching out for His preachers finds them as ‘maidens,’ by changing them He makes them ‘friends,’ by enriching sets them forth as ‘merchants.’ For they who in their infirmity were at first afraid of the threats of the world, ascend afterwards to know the Divine counsels. But when enriched with virtues, they are led as far as to carry on the traffic of faith, in order that by their threats and persuasions they may smite the members of this Leviathan the more severely, the more truly, having become even friends, they unite themselves to the love of the Truth; and that they may withdraw from him more quickly the souls of sinners, the more, having become skilful traffickers, they display in themselves the most ample treasures of virtues. For that the possession of this Leviathan is, much to their praise, taken from him by the preachers of God, the voice of Truth promises by the Prophet, saying, And if thou wilt separate the precious from the vile, thou shall be as My mouth. [Jer. 15, 19] For he in truth separates the precious from the vile, who cuts off the minds of men from accursed [‘reproba’] imitation of the ancient enemy. He is rightly called the mouth of God, because by him doubtless the divine words are uttered.

[AD 253] Origen of Alexandria on Job 41:7-9

[“And all the ships come together would not be able to bear the mere skin of his tail.”] All the ships come together are not capable to mortify the extreme and main parts of the dragon. People using bodies or ships cannot by themselves lift a single piece of the skin of his tail. But with the favor of divine virtue, they can bear not only a piece of the skin of his tail but also his entire body, and [they can] mortify it. Each of us mortifies what is in him, that is, the devil, according to the words of the apostle, “Then God will soon crush Satan under your feet.”

Source: FRAGMENTS ON JOB 28.85

[AD 604] Gregory the Dialogist on Job 41:7

34. What is designated by ‘nets,’ or a ‘cabin of fishes,’ except the churches of the faithful which make one Catholic Church? Whence it is written in the Gospel, The kingdom of heaven is like unto a net cast into the sea, and gathering of every kind of fishes. [Matt. 13, 47] The Church is in truth called the kingdom of heaven, for while the Lord exalts her conduct to things above, she already reigns herself in the Lord by heavenly conversation. And it is also rightly compared to a net cast into the sea, gathering of every kind of fishes; because when cast into this gentile world, it rejected no one, but caught the wicked with the good, the proud with the humble, the angry with the gentle, and the foolish with the wise. But by the ‘skin’ of this Leviathan we understand the foolish, and by his ‘head,’ the wise ones of his body. Or certainly by the ‘skin,’ which is outermost, are designated those who serve him as inferiors in these meanest offices, but by the ‘head’ those placed over them. And the Lord observing the proper order rightly declares that He will fill these ‘nets,’ or ‘cabin of fishes,’ that is, His Church, and the wishes of the faithful with his ‘skin’ first, and afterwards with his ‘head.’ Because, as we said before, He first chose the weak, that He might confound the strong afterwards. [l Cor. l, 27] He chose in truth the foolish things of the world, to confound the wise. For He gathered together the unlearned first, and philosophers afterwards; and He taught not fishermen by means of orators, but with wondrous power He subdued orators by means of fishermen. He says therefore, Wilt thou fill nets with his skin, or the cabin of fishes with his head? Thou understandest, As I, Who first gather within the Church of the faithful the most distant, and the lowest, as the ‘skin’ of the devil, and afterwards subdue to Myself his ‘head,’ that is, wise adversaries. It follows; Wilt thou lay thine hand upon him? That is, As I, Who restraining him by My mighty power, permit him not to rage more than is expedient, and Who, as far as I shall have permitted his cruelty, turn it to the benefit of My Elect. For certainly to lay a hand upon him, is to subdue him by the might of virtue.

[AD 604] Gregory the Dialogist on Job 41:7-9

“Will you fill nets with its skin and the cabin of fish with its head?” What is designated by “nets” or a “cabin of fish” except the churches of the faithful that make one universal church? Hence it is written in the Gospel, “The kingdom of heaven is like a net cast into the sea and gathering of every kind of fish.” “Will you fill nets with its skin and the cabin of fish with its head?” What is designated by “nets” or a “cabin of fish” except the churches of the faithful that make one universal church? Hence it is written in the Gospel, “The kingdom of heaven is like a net cast into the sea and gathering of every kind of fish.” The church is in truth called the kingdom of heaven, for while the Lord exalts its conduct to things above, it already reigns herself in toward the Lord by heavenly conversation. And the church is also rightly compared with a net cast into the sea, gathering every kind of fish, because when cast into this Gentile world, it rejected no one but caught the wicked with the good, the proud with the humble, the angry with the gentle and the foolish with the wise. By the “skin” of this Leviathan, we understand the foolish, and by “its head,” the wise ones of its body. Or certainly by the “skin,” which is outermost, are designated those who serve it as inferiors in these lowest offices, but by the “head” those placed over them. And the Lord observing the proper order rightly declares that he will fill these “nets” or “cabin of fish,” that is, his church, and the wishes of the faithful with its “skin” first and then with its “head.”

Source: MORALS ON THE BOOK OF JOB 33.34

[AD 604] Gregory the Dialogist on Job 41:7-9

He will fall down before everybody’s eyes, because, when the Judge appears in his awesome aspect, before the eyes of the angelic legions, before the eyes of the entire court of the heavenly powers and before the eyes of all the elect summoned to this spectacle, this cruel and strong beast will be brought among them in chains, and together with its body, that is, all the wicked, will be condemned to the eternal fire of Gehenna.

Source: MORALS ON THE BOOK OF JOB 33.37

[AD 604] Gregory the Dialogist on Job 41:8

As if it were openly said, wilt thou restrain him with thine own strength? Whence it is also fitly subjoined;
Remember the battle, and speak no more.
35. The deep dispensation of God’s judgment for this reason often either assails His well-deserving servants with threats, or presses on them with scourges, or weighs them down by some superimposed burdens, or entangles them in laborious employments, because it foresees with wonderful power, that if they were to remain quiet, and in freedom under tranquillity, they would sink beneath the wounds of the mind from being unable to endure the temptations of the adversary. Whilst then it engages them in scourges or burdens to be endured without, it protects them from receiving the darts of temptations within. For it is frequently a practice for a physician to draw out the inflammation of the bowels into an itching on the skin; and he often effects a cure within, by causing an outward wound. In like manner the medicine of the Divine dispensation frequently causes the removal of an inward wound by outward pains, and the throwing out of that inward corruption of sins, which would otherwise occupy the mind, by the deep wounds of scourges. And yet frequently, when men are not conscious to themselves of an open sin, and are either tortured by pain, or weighed down by labours, they break out into complaints against the Just and Almighty Judge; from not observing against how mighty an adversary they are waging war. But did they but observe anxiously his irresistible strength, they would not murmur at the outward sufferings they endure.
36. But these seem to us grievous, for the very reason that we do not like to consider our still more grievous contests with our secret adversary. From which assaults, as we said, we are frequently defended, when scourged, and concealed when afflicted. For if our flesh is afflicted with no pain, before it is strengthened with the incorruption of the resurrection, it is unchecked in temptations. But who can be ignorant that it is much better to burn with the heat of fevers, than with the fire of sins? And yet when we are seized with a fever, because we neglect attending to the heat of sins, which might possess us, we murmur at the blow. Who can be ignorant, that it is much better to be held in bondage by cruel men, than to be under the power of the flattering spirits of devils? And yet when we are galled by the yoke of our human condition [perhaps ‘of subjection to man’], in the deep judgment of God, we break out into complaint, doubtless because we do not consider that if no condition of bondage oppressed us, our mind, more fatally free, would perchance be in bondage to many iniquities. We believe then the sufferings we endure to be weighty, because we see not how severe and irresistible are the assaults of the crafty enemy against us. For every weight would be as nothing to our mind; if it considered the assaults of the secret adversary which might oppress it. But what if Almighty God were to lighten the burdens we suffer, and yet withdraw from us His assistance, and leave us amid the temptations of this Leviathan? Where shall we betake ourselves, when so mighty an enemy is raging against us, if we are not defended by any protection of our Creator? Because, therefore, blessed Job was not conscious to himself of a fault, and yet was enduring severe scourges, lest he should haply exceed in the sin of murmuring, let him be reminded what to fear, and let it be said to him, Remember the battle, and speak no more. As if it were plainly said to him, If thou considerest the contest of the secret enemy against thee, thou dost not blame whatever thou sufferest from Me. If thou beholdest the sword of the adversary assailing thee, thou dost not at all dread the scourge of a Father. For thou seest with what scourge I smite thee, but thou omittest to look from how great an enemy I keep thee free by My scourging. Remember therefore the battle, and speak no more: that is, keep thyself the more silent under the discipline of a Father, the more thou seest that thou art weak for the assaults of the enemy. Whilst then thou art smitten by My correction, in order that thou mayest bear it with patience, recal thine enemy to mind, and consider not that every thing thou sufferest is hard, when by outward tortures thou art freed from inward suffering. But because this Leviathan flatters himself with a false promise of the Divine compassion, after He had spoken of the terror of his strength, and had roused the mind of blessed Job with circumspection towards Him, (saying, Remember the battle, and say no more;) in order to show his unpardonable guilt.

[AD 604] Gregory the Dialogist on Job 41:9

37. But this ought to be so understood, as to be referred to his body also; because all wicked men who fear not the strictness of Divine justice, flatter themselves in vain on His compassion. And He presently returns to console us, and foretels his coming destruction at the last judgment, saying; And in the sight of all he shall be cast down. For he will be cast down in the sight of all, because when the eternal Judge then terribly appears, when legions of Angels stand at His side, when the whole ministry of heavenly Powers is attending, and all the Elect are brought to behold this spectacle, this cruel and mighty monster is brought captive into the midst, and with his own body, that is, with all reprobates, is consigned to the eternal fires of hell, when it is said, Depart from Me, ye cursed, into everlasting fire, which was prepared for the devil and his angels. [Matt. 25, 41] O what a spectacle will that be, when this most huge monster will be displayed to the eyes of the Elect, which at this time of contest, could he but be seen, might have too much terrified them! But it is so ordered by the secret and wonderful judgment of God, that he is now conquered by His grace, though not seen by the combatants, and that then he is beheld by the joyful victors as already captive. But they then learn more fully how much they are indebted to the Divine assistance, when they have once seen so mighty a beast, whom they have now conquered in their weakness; and behold in the huge size of their enemy, how much they owe to the grace of their Defender. For our soldiers then return from this battle bringing back the trophies of their virtues; and when, having recovered their bodies, they are now about to obtain, in that judgment, an admission to the heavenly kingdom, they behold first the most monstrous strength of this ancient serpent, that they may not esteem lightly the danger they have escaped. It is therefore well said; And in the sight of all he will be cast down, because the sight of his death then causes joy, whose life, being now endured, daily engages with tortures in contest with the just. But as if we should immediately complain on hearing these things, and should say to the Lord, ‘O Lord, Who art not ignorant that this Leviathan is of such great strength, why dost Thou arouse him to engage in contest with our weakness?’

[AD 373] Ephrem the Syrian on Job 41:10-12

“All that is under heaven belongs to me. And I will not be silent.” These words indicate the devil, whose prodigious nature is described in these two beasts, who is destined to be conquered by the power of Christ when the fullness of time will come.

Source: COMMENTARY ON JOB 41:2-3

[AD 604] Gregory the Dialogist on Job 41:10

38. In which two verses He fully stated both the might of His own power, and the whole weight of the reason. For on account of His power He said, For who can resist My countenance? And on account of the reason He added; Who hath first given to Me, that I should repay him? As if He said, I do not rouse him up as one that is cruel, because I both rescue by My might My Elect from his power, and again, I condemn the reprobate not unjustly, but with good reason. That is, I am both able to rescue marvellously those whom I mercifully elect, and those whom I reject, I do not unjustly abandon. For no one has first given any thing to God, in order that the Divine Grace should follow him. For if we have prevented God by our good works, where is that which the Prophet says; His mercy shall prevent me? [Ps. 59, 10] If we have given any good works, in order to deserve His grace, where is that which the Apostle says, By grace are ye saved through faith, and that not of yourselves, but it is the gift of God, not of works? [Eph. 2, 8] If our love prevented God, where is that which John the Apostle says; Not that we loved God, but that He first loved us? [l John 4, 10] Where is that which the Lord says by Hosea; I will love thee of My own accord? [Hos. 14, 4] If without His gift, by our own strength we follow God, where is that which the Truth protests in the Gospel, saying, Without Me ye can do nothing? [John 15, 5] Where is that which He says; No man can come to Me, except the Father, Which hath sent Me, hath drawn him? [ib. 6, 44] Where is that which He says again; Ye have not chosen Me, but I have chosen you? [ib. 15, 16] If we only prevent the gifts of good works by thinking aright through our own strength, where is that which is again said so salutarily by Paul, that all self-confidence of the human mind might be cut away from the very root of the heart, when he says; Not that we are sufficient to think anything of ourselves as of ourselves, but our sufficiency is of God? [2 Cor. 3, 5] No one therefore prevents God by his merits, so as to be able to hold Him as his debtor. But the All-just Creator has in a wonderful manner both chosen some beforehand, and justly leaves some in their own wicked habits.
39. But yet He does not display to His Elect mercy without justice, because He here weighs them down with hard afflictions. Nor again does He exercise on the reprobate justice without mercy, because He here patiently endures those, whom He condemns hereafter for ever. If therefore both the Elect follow the grace which prevents them, and the reprobate receive according to that which they deserve; both the Elect find something to praise in His mercy, and the reprobate have nothing to blame in His justice. It is, therefore, well said; Who hath first given to Me, that I should repay him? As if it were plainly said; I am not compelled by any reason to spare the reprobate, because I am not bound to them as a debtor by any doings of theirs. For they therefore receive not the eternal rewards of the heavenly country, because now, when they could deserve, they have of their free will despised them. But this very free will is fashioned aright in the Elect, when their mind is raised above earthly desires, by the inspiration of grace.
40. For the good which we do belongs both to God, and to ourselves. It is God’s by preventing grace, our own by the free will which follows. For if it is not of God, why do we return Him thanks for ever? Again, if it is not our own, why do we hope for rewards to be conferred on us? Because then we do not give thanks undeservedly, we know that we are prevented by His grace. And again, because we do not seek for recompense undeservedly, we know that by the compliance of free will, we have chosen good deeds to perform. It follows; All things that are under heaven are Mine. It is clear to all persons, that not only those things that are under heaven, but that those very things, which from being created above the heavens, are called heavenly, subserve the will of Him by Whom they remember they were created. Why then does He speak only of things below and say,
All things that are under the heaven are Mine?
41. But because He is speaking of Leviathan, who no longer dwells in the abode of the ethereal heaven, He asserts that all things that are under the heaven are His, in order to teach that he also who has fallen from heaven, is subject to His power. As if He said, This Leviathan has lost indeed My blessedness, but he has not escaped My authority: because even those very powers, which oppose Me by their evil doings, are subservient to Me.

[AD 604] Gregory the Dialogist on Job 41:12

42. Who can think this, which he knows he has never read, that the devil is about to ask pardon for his faults? But perhaps that man, whom this Leviathan in the end of the world makes his peculiar vessel, (whom, as Paul attests, the Lord Jesus shall slay with the spirit of His mouth, and shall destroy with the brightness of His coming,) [2 Thess, 2, 8] alarmed at the presence of such great majesty, because he is unable to exercise his strength, bends himself [‘inclinatur’] to prayer. But this can be more fitly understood of his body, that is of all the wicked, who have recourse at last to words of supplication, because they now scorn to perform its deeds. Whence the Truth says in the Gospel, Last of all come also the other virgins, saying, Lord, Lord, open to us. [Matt. 25, 11] To whom it is immediately replied, Verily I say unto you, I know you not. [ib. 12] But when he is said to compose words mighty for entreaty, he urges us the more to understand at this time that which we have said of his body in time to come.
43. For there are some within Holy Church who offer to God long prayers, but have not the conduct of those who entreat. For they follow after heavenly promises in their petitions, but avoid them in their deeds. These sometimes feel even tears in their prayer, but when after the seasons of prayer pride has struck their mind, they immediately swell up with the haughtiness of high-mindedness; when avarice urges them, they frequently glow with the heat of covetous thought; when lust has tempted, they pant at once with unlawful desires; when anger has persuaded them, the flame of madness soon consumes their gentleness of mind. As we have said then, they both experience tears in prayer, and yet at the close of their prayers, when they are assaulted with the suggestions of sins, they remember not that they had wept for desire of the heavenly kingdom. Which Balaam openly stated concerning himself, who says, on beholding the tabernacles of the just, Let my soul die with the death of the just, and let my last end be like theirs. [Numb. 23, 10] But when the time of compunction passed, he gave counsel against the life of those, to whom he had asked to be made like even in death; and when he found an occasion of avarice, he immediately forgot whatever he had wished for himself in the way of innocence. A prayer, then, which the perseverance of continual love does not hold fast, has not the weight of virtue. And, as the contrary of this, it is well said of Hannah when weeping, And her countenance was no more changed to a different form; [1 Sam. 1, 18] namely, because her mind lost not after her prayers, by wantoning in foolish joy, that which at the season of its prayer, it sought for with hardness of groans. But by some the labour of prayer is turned to the purpose of traffic. Of whom the Truth says in the Gospel, Which devour widows houses under the pretence of long prayers. These shall receive greater judgment. [Mark 12, 40] Because therefore the prayers of the wicked, who are the body of this Leviathan, are in no way spared, when their prayers are destroyed by their conduct, it is now rightly said, I will not spare him, nor his mighty words, and framed for entreaty. Although from the words being said to be mighty, and framed for entreaty, the emptiness of their prayer is plainly pointed out. For truly to pray is to utter bitter groans in compunction, and not well arranged words. But because the more severely the ancient enemy is crushed, the more does he expand in wickedness by manifold arguments; and because the Lord manifests his snares the more mercifully, the more artfully He observes them to be concealed.

[AD 386] Cyril of Jerusalem on Job 41:13

For since the children are partakers of flesh and blood, He also Himself likewise partook of the same (Heb 2.14), that having been made partakers of His presence in the flesh we might be made partakers also of His Divine grace: thus Jesus was baptized, that thereby we again by our participation might receive both salvation and honour. According to Job, there was in the waters the dragon that draws up the Jordan into his mouth (Job 40.23). Since,
Therefore, it was necessary to break the heads of the dragon in pieces (Ps 74.14), He went down and bound the strong one in the waters, that we might receive power to tread upon serpents and scorpions (Luke 10.19). The beast was great and terrible. No fishing- vessel was able to carry one scale of his tail (Job 40.26): destruction ran before him [Job 41.13], ravaging all that met him. The Life encountered him, that the mouth of Death might henceforth be stopped, and all we that are saved might say, O death, where is thy sting? O grave, where is thy victory (1 Cor 15.55)? The sting of death is drowned by Baptism. - "Catechetical Lectures 3, Chapter 11."

[AD 604] Gregory the Dialogist on Job 41:13

44. This Leviathan tempts in one way the minds of men which are religious, and in another those which are devoted to this world. For he presents openly to the wicked the evil things they desire; but he secretly lays snares for the good, and deceives them under a show of sanctity: he presents himself to the one more manifestly as wicked, as though they were his friends, but to the others he covers himself, as it were, with a cloke of comeliness, as if they were strangers, in order to introduce secretly, concealed beneath the cover of a good action, the evils which he cannot publicly effect. Whence also his members, when they are unable to injure by open wickedness, often assume the guise of a good action, and display themselves to be wicked in conduct, but yet deceive by their appearance of sanctity. For if the wicked were openly evil, they would not be received at all by the good. But they assume something of the look of the good, in order that while good men receive in them the appearance which they love, they may take also the poison, which they avoid, blended with it. Whence the Apostle Paul, on beholding some men under the cloke of preaching devoting themselves to the service of the belly, says, For Satan himself transforms himself into an angel of light. What wonder then if his ministers are transformed as the ministers of righteousness? [2 Cor. 11, 14] Joshua feared this transformation when, on seeing an Angel, he asked him on which side he was, saying, Art thou ours, or our adversaries? [Josh. 5, 13] in order, namely, that if he were of the adverse force [‘virtutis’], he might, from knowing that he was suspected, shrink from practising deception. Because therefore this Leviathan, in attempting a work of iniquity, frequently clothes himself with a semblance of sanctity, and because the garb of his simulation cannot be detected except by Divine grace, it is well said, Who will uncover the face of his garment? Thou understandest, except Myself, Who inspire into the minds of My servants the grace of most subtle discernment, in order that, on the unveiling of his malice, they may see his face exposed, which he conceals closely covered under the garb of sanctity. And because he endeavours to corrupt the minds of the faithful sometimes by openly showing himself, sometimes by suggestion, (for he acts at one time by deed, at another by persuasion,) it is rightly subjoined;
And who will enter into the midst of his mouth?
45. Thou understandest, But I, Who by the discreet minds of the Elect examine the words of his suggestions, and prove that they are not such as they sounded. For they seem to promise what is good, but they lead to a fatal end. To enter, therefore, into the middle of his mouth is so to penetrate his words of cunning, as to make, not their sound, but their meaning, to be considered. Adam would not enter into the middle of his mouth, when he neglected to consider carefully the purpose of his persuasion. For he believed in truth that he was receiving Divinity through him, and he lost his immortality. From incautiously remaining then external to the meaning of his words, he utterly exposed himself to be devoured by his mouth.

[AD 604] Gregory the Dialogist on Job 41:13

“Who will uncover the face of its garment?” This Leviathan tempts in one way the minds of people who are religious, and in another those who are devoted to this world. It presents openly to the wicked the evil things they desire, but it secretly lays snares for the good and deceives them under a show of sanctity. It presents itself to the one as more manifestly wicked, as though they were its friends, but to the others it covers itself, as it were, with a cloak of comeliness, as if they were strangers, in order to introduce secretly, concealed beneath the cover of a good action, the evil that it cannot actually accomplish. Hence its members, when they are unable to injure by open wickedness, often assume the guise of a good action and display themselves to be wicked in conduct, but yet they deceive by their appearance of sanctity. For if the wicked were openly evil, they would not be received at all by the good. But they assume something of the look of good, in order that while good people receive in them the appearance that they love, they may also take the poison blended with it that they avoid.…“And who will enter into the midst of its mouth?” You only listen to me, who, by the discreet minds of the elect, examine the words of its suggestions and prove that they are not such as they sound. For they seem to promise what is good, but they lead to a fatal end. To enter, therefore, into the middle of his mouth is so to penetrate its words of cunning, as to consider not their sound but their meaning.

Source: MORALS ON THE BOOK OF JOB 33.44-45

[AD 253] Origen of Alexandria on Job 41:14-15

Why did he not say, “Who can disclose his face?” What is the purpose of these doors? “Who can open,” he says, “the doors of his face?” In order to understand what is said here, let us take the example of the actors, who wear masks not in order to show what they are but in order to show what they want to look like. Indeed, those who play a certain character on the scene wear masks, so that they sometimes play the role of a general or a king, and often of a woman. Therefore, their real face is concealed, and they do not show what they are, while only what they want to look like is seen. The dragon acts in the same way. He never shows his face, but by assuming a mask in order to deceive humankind, he takes advantage of it. The enemy has many masks and wears a mask of virtue for any vice. And who can detect the mask that he wears? Who can disclose and show how the dragon is inside? Such are also his other followers, “who come to you in sheep’s clothing but inwardly are ravenous wolves.”

Source: FRAGMENTS ON JOB 28.95

[AD 600] Olympiodorus of Alexandria on Job 41:14-15

This is not the fear of God but the fear that is all around [the Leviathan’s] teeth. But if you have Christ in you, you must not be worried by this fear. Indeed, you will fear the Lord God and will fear no one else.

Source: COMMENTARY ON JOB 41:5

[AD 604] Gregory the Dialogist on Job 41:14

46. The ‘gates of his face’ are wicked teachers, who are called the gates of his face for this reason, because, every one enters through them, in order that this Leviathan may be seen, as it were, in the princedom of his power. For as sacred Scripture is wont to call holy men gates of Sion, [Ps. 87, 2] (for Sion is by interpretation, ‘watching,’ and we deservedly call holy preachers the gates of Sion, because by their life and doctrine we enter the secrets of heavenly contemplation,) so also are the teachers of errors signified by the gates of this Leviathan; for when their false preaching is received, the way of perdition is opened to their wretched hearers. But these gates are generally opened before the eyes of men, in order to admit, but yet are closed in order to seize; because in appearance they present right things, but in their doings they persuade evil things. They are closed therefore in order to seize, because they are kept by outward hypocrisy from being discerned within. But yet the Lord opens them with wonderful power; because He makes the hearts of hypocrites comprehensible to His Elect. Who, therefore, will open the gates of His face? Thou understandest, except Myself, Who make manifest with clear understanding to My Elect the teachers of errors who are concealed beneath the semblance of sanctity. And because Antichrist, who rages with a twofold error, and endeavours both to draw the hearts of men to himself by sending his preachers, and to bend them by exciting the powers of the world, will also gain possession of these chief powers, the Lord well added concerning this Leviathan, saying,
In a circle is the terror of his teeth.
47. For He wished to change the expression, and, in another phrase, to call these his ‘teeth,’ whom He had above called ‘gates.’ For false preachers are his ‘gates,’ because they open the entrance to perdition. They are his ‘teeth,’ because they break down from the solidity of truth those whom they seize in error. For as by the teeth of Holy Church we understand those who crush by their preachings the hardness of sinners, (whence it is said to her by Solomon, Thy teeth as flocks of sheep that have been shorn, coming up from the washing; [Cant. 4, 2] and they are deservedly compared to shorn and washed sheep, because when assuming an innocent life they laid aside the old fleeces of their former conversation in the laver of Baptism,) so also the teachers of errors are typified by the teeth of this Leviathan. Because they mangle with their bite the life of the reprobate, and offer them, when withdrawn from the integrity of truth, in the sacrifice of falsehood. Their preaching might easily be despised by their hearers, but the additional terror of worldly powers exalts it in the judgment of men.
48. It is, therefore, rightly said, In a circle is the terror of his teeth, that is, the corrupted powers of this world protect the wicked preachers of Antichrist. For many of the powerful strive to alarm by cruelty those whom they seek to seduce with their words. In a circle, therefore, is the terror of his teeth. As if it were openly said, These false preachers crush some by their persuasions, because there are others around them, who afflict with their terrors the minds of the weak. What a season of persecution will that appear, then, when some rage with words, and others with swords, to pervert the piety of the faithful? For who would not despise, even if he were weak, the teeth of this Leviathan, if terror did not defend them by a circle of worldly powers? But they are proceeded against with twofold cunning, because that which is said to them by some with nattering words, is enforced by others with the blows of swords. And the conduct of both of these, that is, of the powerful, and the persuasive [‘potentium atque loquentium’], is summed up in the Apocalypse of John, in a short sentence, wherein it is said, The power of the horses was in their mouth, and in their tails. [Rev. 9, 19] For by the ‘mouth’ is typified the knowledge of the learned, but by the ‘tail’ the power of men of the world. For by the ‘tail’ which is behind is designated the temporal condition of this world which must be put behind us, of which the Apostle Paul says, But one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before. [Phil. 3, 13] For every thing which passes by, is behind; but every thing which coming abides, is before. The power therefore of these horses, that is, of most evil preachers, who are hurrying on every where by carnal impulse, is in their mouth and their tail. Because they themselves indeed preach perverse things in their persuasion, but, by relying on temporal powers, exalt themselves by means of those things which are behind. And because they themselves may possibly appear despicable, they exact respect to themselves from their wicked hearers, by means of those, by whose patronage they are supported. Whence in this place also fear is rightly described as being in the circle of his teeth, because it is caused by many terrors that temporal power, though not the sentence of truth, is certainly dreaded in their perverse preachings. Whence the Psalmist well described this same Antichrist, saying, Under his tongue is labour, and sorrow: he sitteth in ambush with the rich in secret places. [Ps. 10, 7, 8] For, on account of his perverse doctrines, labour and sorrow is under his tongue. But on account of his display of miracles he sitteth in ambush; but on account of the glory of secular power, with the rich in secret places. But because he uses at the same time both the craft of miracles, and earthly power, he is said to sit both in secret places, and with the rich.

[AD 604] Gregory the Dialogist on Job 41:15

49. Holy Scripture is wont to use the word ‘shield,’ sometimes in a favourable, sometimes in an unfavourable way. For the defence of a shield is often put for Divine protection, but it is sometimes used for the opposition of man. For it is put for Divine protection, as is said by the Psalmist, Thou hast crowned us with the shield of Thy good will. [Ps. 5, 12] The Lord is said to crown as with a shield, because those whom He assists by protecting, He crowns by rewarding. Again, a ‘shield’ is put by the same prophet for the opposition of man, as he says elsewhere, There brake He the horns, the bow, the shield, the sword, and the battle. [Ps. 76, 3] For by ‘horns’ is designated the haughtiness of the proud, by the ‘bow’ the snares of those who strike from far; but by a ‘shield’ obstinate hardness in defence, by a ‘sword’ a blow near at hand; but in ‘battle’ the movement of the mind itself against God. And the whole of this is doubtless crushed in Holy Church, when the minds of those who resist God are tamed by the yoke of humility placed upon them. Hence it is again said by the same Psalmist, He will break the bow, and snap the arms, and burn the shields in the fire. [Ps. 46, 9] For the Lord breaks the bow, when He scatters the secret machinations of those who lie in wait. He snaps the arms, when He crushes the patronage of man, which had been raised up against Him. He burns the shields in the fire, when by the heat of the Holy Spirit He kindles into the warmth of penitence and confession the minds of sinners which defend themselves with stubborn hardness. But because the body of this Leviathan is in this place compared to ‘molten’ shields, it is suggested to us to enquire, that every vessel which is molten is indeed hard, but yet when it falls it is usually fragile. If shields then are molten, they are strong in bearing the blows of arrows, but are fragile when they fall. They are not indeed penetrated by the blow of those that strike them, but shiver into fragments by their own fall. The body therefore of this Leviathan, that is, all the wicked, because they are hardened by obstinacy, but fragile in their life, are compared to molten shields. For when they hear the words of preaching, they permit not any shafts of reproof to penetrate them; because in every sin which they commit they oppose the shield of proud defence. For when any one of such persons is reproved for the guilt of his iniquity, he does not think at once how to correct his fault, but what to oppose in aid of his defence. He is therefore not penetrated by any arrow of truth; because he receives the words of holy reproof on the shield of proud defence. Whence it is well said by Jeremiah concerning the Jews who were guarding themselves against the precepts of the Lord by a proud defence, Thou wilt render unto them a recompense, O Lord, according to the work of their hands. [Lam. 3, 64] And he immediately mentioned this same recompense more expressly, saying, Thou wilt give them a shield of heart, Thy labour. [ib. 65] For the labour of the Lord which appeared among men was His passible Humanity, which the Jews despised, when they beheld it, with their proud thoughts; and they scorned to believe Him to be immortal, Whom in His passible nature they saw to be mortal. And when they beheld His humility, being hardened with the haughtiness of pride, they laboured with the greatest care that the holy words of preachers should not penetrate their minds. Whilst the Lord then was rendering them a recompense for their evil deeds, He ‘gave them as a shield of heart His labour:’ because by a righteous judgment He proved them to be obstinately proud against Him, by His very labouring in infirmity for our sakes. For they rejected in truth the words of preachers, because they disdained in the Lord the weaknesses of His sufferings. They had therefore the labour of the Lord as a shield of heart against the Lord Himself, because He appeared despicable to men of haughty thoughts, even in that He became humble for their sake.
50. This shield, as we have already said above, that first sinner held up; who, when the Lord asked him, why he had touched the forbidden tree, referred not the fault to himself, but answered that he had received it from the woman whom the Lord had given him; in order indirectly to throw back his guilt on his Maker, Who had given him a woman to offer such advice. The woman also when questioned held up this shield, when she also referred not the blame to herself, but replied that it was by the persuasions of the serpent, saying, The serpent beguiled me, and I did eat; [Gen. 3, 13] in order that she also might indirectly refer her guilt to her Maker, for having permitted the serpent to enter in thither to persuade them thus. But the serpent is not questioned at this time, because his repentance was not sought for. But they, whose repentance was sought for, held up the shield of most sinful defence against the words of most righteous reproof. Whence it is now become even a habit with sinners, for a fault to be defended, when it is reproved, and for guilt to be increased by the very means by which it ought to be terminated. It is therefore well said, His body as molten shields; because all the wicked prepare shields of defence as if against the shafts of enemies, that the words of their reprovers may not reach them. But He lays open to us still more expressly this very body of his, when He subjoins;
Compacted with scales pressing each other.
51. It is said that the body of the dragon is covered with scales, to keep it from being quickly penetrated with shafts. In like manner the whole body of the devil, that is, the multitude of the reprobates, when reproved for its iniquity, endeavours to excuse itself with whatever evasions it can, and opposes, as it were, some scales of defence, that it may not be transfixed with the arrow of truth. For whoever, when reproved, seeks to excuse rather than to lament his sin, is covered, as it were, with scales, when assailed by holy preachers with the sword of the word. He has scales, and therefore the sword of the word has no way of reaching his heart. For the spiritual sword is kept by the hardness of the flesh from being plunged into him.
52. Saul had become hardened against the Lord with carnal wisdom, when no arrow of Gospel preaching penetrated his heart. But after he had been smitten by severe reproof from heaven, and blinded by the heavenly vision, (for he had lost light in order to receive it,) on coming to Ananias he is illuminated. And because in this illumination he lost the stubbornness of his defence, it is well written of him; There fell from his eyes as it had been scales. [Acts 9, 18] The hardness of a carnal integument had in truth pressed upon him, and therefore he saw not the rays of the true Light. But after his haughty resistances were overcome, the scales of his defences fell off. They fell indeed under the hands of Ananias from the eyes of his body, but they had already fallen before, at the reproof of the Lord, from the eyes of his heart. For when he was lying wounded with the shaft of deep reproof, he asked with heart already humble and penetrated, saying, Lord, what Wilt thou have me to do? [Acts 9, 6] The arrow of truth had already reached the inmost parts of the heart, on the removal, namely, of the scales, when he had laid aside the haughtiness of pride, confessing that Lord Whom he had assailed, and not knowing what to do, was thus enquiring. Let us behold, where is that cruel persecutor, where the ravenous wolf. Behold, he is already turned into a sheep, which asks for the path of the shepherd in order to follow it. And it is to be observed, that when he said, Who art Thou, Lord? [ib. 5] the Lord does not reply to him; I am the Only-Begotten of the Father, I am the Beginning, I am the Word before all ages. For because Saul scorned to believe in the Incarnate Lord, and had despised the weaknesses of His Humanity, he heard from heaven that which he had despised; I am Jesus of Nazareth, Whom thou persecutest. [ib.] As if He were saying, Hear from Me this from above, which thou despisest in Me below. Thou hadst scorned the coming of the Maker of heaven on earth, therefore learn from heaven of the Man from earth, in order that thou mayest more greatly fear in Me the mysteries of My infirmity, the more thou beholdest even them exalted in heavenly places to excellence of power. In humbling thee, therefore, I teach thee not that I am God before all worlds; but thou hearest from Me that which thou disdainest to believe of Me. For after He had said, Jesus, He added, still farther to express His earthly abode, of Nazareth. As if it were openly said, Bear with the infirmities of My humility, and lose the scales of thy pride.
53. But it should yet be known, that though these scales of defences cover nearly the whole of mankind, yet that they specially weigh upon the minds of hypocrites, and crafty men. For they shrink the more vehemently from confessing their own faults, the more they are foolishly ashamed of appearing as sinners before men. When their pretended sanctity is therefore reproved, and their hidden wickedness is detected, it opposes the scales of defence, and repels the sword of truth. Whence it is well said by the Prophet against Judaea, There the lamia hath lain down, and hath found rest for herself, there the hedgehog had its hole. [Is. 34, 14. 15.] For by the ‘lamia’ are designated hypocrites, but by the ‘hedgehog’ all the wicked who protect themselves by divers defences. For the ‘lamia’ is said to have the face of a man, but the body of a beast. Thus also in the first appearance which all hypocrites present, there is a kind of fashion of sanctity; but that which follows is the body of a beast, because the deeds which they attempt under the show of goodness, are very wicked. But under the name of ‘hedgehog’ is designated the defence of wicked minds; because, namely, when a hedgehog is being seized, his head is seen, and his feet appear, and all his body is beheld; but presently, as soon as he has been seized, he gathers himself up into a ball, draws his feet inward, hides his head; and the whole which was before seen at once, is lost at once in the hands of him that holds it. Thus, doubtless, thus are wicked minds, when they are caught in their own excesses. For the head of the hedgehog is seen, because it is seen with what beginnings the sinner made his approach to sin. The feet of the hedgehog are seen, because it is seen with what footsteps his wickedness has been perpetrated; and yet the wicked mind, by suddenly adducing its excuses, draws its feet inward, because it conceals all the footsteps of its iniquity. It withdraws its head, because, by its extraordinary defences, it shows that it has never even begun any thing wicked; and it remains as a ball in the hand of him that holds it, because he who reproves a sinner, suddenly losing all which he had before known, holds the sinner involved within his conscience, and he who had before seen the whole, by detecting it, being deceived by the evasion of a wicked defence, is equally ignorant of the whole. The hedgehog therefore has a hole in the reprobate, because the wicked mind, gathering itself within itself, hides in the darkness of its defence. But the Divine discourse shows us also how the sinner, in thus excusing himself, and in thus clouding over, by his defences which serve to obscure [‘caliginosis’], the eye of his reprover which is fastened upon him, is supported by those who are like him.

[AD 604] Gregory the Dialogist on Job 41:16-17

These scales of sinners are both hardened and joined together, so as not to be penetrated by any breath of life from the mouth of preachers. For those whom a similar guilt associates with one another, the same perverse defensiveness crowds them together in obstinate agreement, in order that they may protect each other with mutual defense for their sins. For everyone fears for himself when he beholds another admonished or corrected. Therefore, he arises with similar defensiveness against the words of those who reprove, because, in protecting another, he protects himself. It is thus well said, “One is so near to another that no air can come between them,” because while they mutually shield each other in their iniquities by their proud defense, they do not permit the breath of holy exhortation to reach them in any way. He added more plainly to their deadly agreement by saying, “They are joined one to another; they clasp each other and cannot be separated.” For they who might be corrected if divided, persevere when united in the obstinacy of their iniquity. They are day by day the more easily separable from the knowledge of righteousness, the more they are not mutually separated from each other by any reproach.

Source: MORALS ON THE BOOK OF JOB 33.54-55

[AD 604] Gregory the Dialogist on Job 41:17

55. For they who might be corrected, if divided, persevere, when united, in the obstinacy of their iniquities: and are day by day the more easily separable from the knowledge of righteousness, the more they are not mutually separated from each other by any reproach. For as it is wont to be injurious if unity be wanting to the good, so is it fatal if it be not wanting to the wicked. For unity strengthens the perverse, while it makes them accord; and it makes them the more incorrigible, the more unanimous. Of this unity of the reprobate it is said by a wise man; The congregation of sinners is tow gathered together. [Ecclus. 21, 9] Of this the Prophet Nahum says; As thorns embrace each other, so is the feast of those who drink together. [Nahum 1, 10] For the feast of the reprobate is the delight of temporal pleasures. In which feast they doubtless drink together, who make themselves drunk alike with the allurements of their delight. Because therefore an equal guilt unites, for their own defence, the members of this Leviathan, that is, all the wicked, whom the word of God compares to scales compacted together, it is well said; They will adhere one to another, and holding each other, they will never be separated. For they cannot be separated when holding each other, because they are the more bound together for their mutual defence, the more they remember that they are like each other in all things. Having described then his body, the discourse goes back to his head, and what power the ancient enemy exercises by himself in the time of the closing persecution, is set forth.

[AD 253] Origen of Alexandria on Job 41:18-21

I believe that all the impious teachers of immoral doctrines are properly the limbs of the dragon. What are the names, if you want to listen, of the limbs of the dragon? The mouth of the dragon can be metaphorically interpreted as the main limb, because all the dangerous speeches come from it. “From his mouth go flaming torches.” From it you hear the insulting speech under the guise of Christianity, the speech vilifying the Creator, or on the other hand that openly supports the theories of Marcion, Basilides and Valentinus. Whenever they speak about the Founder of heaven and earth, whenever they assert that he does not exist and has no spiritual essence—there you will see flaming torches coming out of their mouths and sparks of fire leaping up. Therefore, let us preserve ourselves without deliberating those impious theories, so that those flaming torches may never burn us and sparks of fire may never touch us.

Source: FRAGMENTS ON JOB 28.114

[AD 600] Olympiodorus of Alexandria on Job 41:18-21

Others believe that here he alludes to the fact that sneezing has the power to purify the brain; therefore, [the devil] transfigures himself into light, and even pretends to be able to purify. So [faithless] Gentiles and wizards use the devil’s power in certain rites of purification, pretending that they have the power of the light, whereas they are entirely full of filth.

Source: COMMENTARY ON JOB 41:9

[AD 604] Gregory the Dialogist on Job 41:18

56. This passage we expound the better, if we first enquire, how sneezing is produced. For in sneezing the breath rises up from the breast, and when it finds no pores open for its escape, it touches the brain, and, passing out condensed through the nostrils, it shakes at once all the head. In this body therefore of Leviathan, that is, in either malignant spirits, or reprobate men, who have adhered to him through resemblance in their guilt, a breath rises, as it were, from the breast, when pride exalts itself through the power of the present world. And it finds as it were no pores for escape; because in this raising up of itself against the just, it is kept, by God’s provision, from prevailing as much as it desires. But it ascends and touches and shakes the brain, because the collected pride of Satan strikes the sense more closely at the end of the world, and disturbs the head, when it excites more vehemently the author himself of malignant spirits to the persecution of the faithful, by him who is called Antichrist. Then does the condensed breath come forth through his nostrils, because the iniquity of his pride is fully set forth by the open blasts of his malice. Because therefore sneezing especially shakes the head, that last commotion of this Leviathan, with which he enters into that accursed man, and by him rules over the reprobate, is called his ‘sneezing.’ And he rouses himself at that time with such power, as to confound, if possible, even the Elect members of the Lord: he makes use of such signs and prodigies, as to seem to glitter with the power of miracles, as if with a kind of light of fire. Because his head then strives, when aroused, to shine forth with miracles, his sneezing is rightly called the splendour of fire. For in rousing himself to persecute the just, he shines forth before the eyes of the reprobate with mighty signs. And because the wise ones of the world adhere to his tyranny, and he exercises by their advice every evil which he attempts, it is rightly subjoined,
And his eyes as the eyelids of the morning.
57. For by his ‘eyes,’ which are fixed in his head, and serve the purpose of sight, his counsellors are not improperly designated, who, when they foresee in their perverse machinations in what manner what things are to be done, point out to his evil workers a way, as it were, for their feet. And they are rightly compared to the eyelids of the morning. For by the ‘eyelids of the morning’ we understand the last hours of the night, in which the night opens, as it were, its eyes, when now setting forth the beginnings of the coming light. The prudent then of this world, who adhere to the perverse counsels of the malice of Antichrist, are, as it were, the eyelids of the morning, because they declare that the faith in Christ which they meet with is, as it were, the night of error, and profess that veneration for Antichrist is the true morning. For they promise to banish the darkness, and to announce the light of truth by brilliant miracles; because they cannot persuade what they wish, unless they profess to offer better things. Whence also this very snake, when speaking to our first parents in paradise, by pretending to provide something better for them, opened as it were the eyelids of the morning, when he reproved in their innocent minds the ignorance of humanity, and promised the knowledge of Godhead. For he banished, as it were, the darkness of ignorance, and announced the divine morning of eternal knowledge, saying; Your eyes shall be opened, and ye shall be as gods, knowing good and evil. [Gen. 3, 5] In like manner when coming then in that accursed man, his eyes are compared to the eyelids of the morning, because his wise ones reject the simplicity of the true faith, as if the darkness of the night which is past, and display his lying wonders as the rays of the rising sun. But because this Leviathan not only has eyes to foresee evil things with malignant designs, but also opens his mouth to pervert the minds of men, (since by his wicked preachers he inflames the hearts of his hearers to love the deceit of error,)

[AD 604] Gregory the Dialogist on Job 41:19

58. For those who look forward are called his ‘eyes,’ but those who preach, his ‘mouth.’ But lamps proceed from this ‘mouth,’ because they inflame the minds of their hearers to the love of misbelief, and from seeming to shine by wisdom, they doubtless thence burn with wickedness. But what kind of light their wisdom is, is shown, when it is immediately subjoined,
As kindled torches of fire.
59. Behold the hypocrisy of those is now plainly described, whose preaching is compared to lamps of torches. For when a torch is lighted, it has a sweet scent, but a dismal light. And so because these preachers of Antichrist claim to themselves a show of sanctity, but yet practise works of iniquity, the smell, as it were, which they emit is pleasant, but the light they give is dark. For they smell sweetly through their pretence of righteousness, but burn gloomily by their perpetration of iniquity. The malice of their hypocrisy John sums up in a brief description in the Apocalypse, saying; I beheld another beast coming up out of the earth, having two horns like a lamb’s, and he spake as a dragon. [Rev. 13, 11] He had spoken indeed of the first beast, that is, Antichrist, in a former description; after whom this other beast is said to have also come up, because the multitude of his preachers after him boasts in his earthly power. For to come up from the earth is to boast in earthly glory. And it has two horns like a lamb, because, through his pretended sanctity, he falsely asserts that that wisdom and conduct exist in him, which the Lord truly possessed in Himself in a special manner. But because under the appearance of a lamb he infuses into his reprobate hearers the poison of serpents, it is there rightly subjoined; And he spake as a dragon. If this beast therefore, that is, the multitude of preachers, were to speak openly as a dragon, he would not appear like a lamb. But he assumes the appearance of a lamb, in order to perform the works of a dragon. Both of which points are here expressed by lamps of torches; because they both burn mistily by their malicious doings, and smell, as it were, sweetly, by the hypocrisy of their life.
60. But we must not suppose that the preachers of Antichrist will appear then only, and that now they take no part in the deception of men. For even now, before he appears himself, some preach him in words, but most by their conduct. Are not they the preachers of his hypocrisy, who while they hold the holy orders of God, grasp with all their desires the fleeting world, who profess that all their doings are virtues, but every thing they do is sin? But the more the mind of the Elect keeps close to the light, the more keenly does it see how it should distinguish virtues from vices. But what wonder is it that we do that spiritually, which we see money-changers daily performing in the body? Who, when they receive a coin, examine first its quality, afterwards its shape, but last of all, its weight, lest either brass should be concealed under the appearance of gold, or lest the shape of counterfeit coin should disgrace that which is truly gold, or lest deficient weight should prove that to be light, which is both gold, and of the proper shape. When therefore we behold the wonderful works of men whom we know not, we ought, as skilful money-changers, to betake ourselves to the scales of our heart, in order for our judgment first to weigh the gold, lest sin should conceal itself under the cloak of virtue, and lest that which is done with evil intention should be veiled under the appearance of what is right. And if the character of its intention is approved, we must next look for the shape of the stamp which has been impressed on it, whether it is stamped by approved moneyers, that is, by the ancient fathers, and is not distorted, by any error, from a resemblance to their life. But when both its quality is ascertained by its intention, and its right shape by a model, it remains for us to examine its full weight. For if a good deed which is brilliant with signs and miracles, possesses not the full amount of perfection, it ought to be anxiously considered with careful circumspection, lest an imperfect thing, when taken for a perfect one, should turn to the loss of the receiver. How then do the preachers of Antichrist, who know not in what they do the power of right intention, possess the quality of a true coin? For they seek not thereby their heavenly country, but the height of temporal glory. How do they, who, by persecuting the just, disagree with all the piety of the just, differ not from the shape of a true coin? How do they, who have not only not attained the perfection of humility, but have not even reached its threshhold, display in themselves the weight of full amount? Hence, then, hence let the Elect know how to despise the wonders of those persons, whose conduct plainly impugns every thing which is said to have been done by the holy fathers. But even the very Elect, on beholding so many wonders, and in trembling at his many miracles while they despise his life, suffer in their heart a kind of mist of doubt. Because while his wickedness exalts itself by prodigies, their clearer sight is in a measure obscured.

[AD 604] Gregory the Dialogist on Job 41:20

61. For the sight of the eyes is pained by smoke. Smoke is therefore said to go out of his nostrils; because by the craft of his miracles a darkening doubt is generated for an instant even in the heart of the Elect. A smoke goes out of the mouth of Leviathan, because, on account of his lying wonders, a mist of alarm confuses the eyes even of good minds. For when his terrible signs have been seen, then do gloomy thoughts crowd together in the hearts of the Elect. It is hence that that which we have already brought forward is spoken by the mouth of Truth in the Gospel; False Christs and false prophets shall rise, and shall show signs and wonders, so as even for the Elect, if possible, to be led into error. [Mark 13, 22] In which subject it must be specially enquired, how either those who are Elect can be led into error, or why the words ‘if possible’ are subjoined, as if doubtingly, when the Lord, Who foresees all things, looks forward to what is to be done. But since both the heart of the Elect is shaken with anxious thought, and yet their constancy is not moved, the Lord included both points in this one sentence, saying, So as even for the Elect, if possible, to be led into error. For to stagger in thought is, as it were, to err already. But it is immediately subjoined, If possible; because it is without question impossible for those who are Elect to be fully involved in error. But in this mist of smoke the warmth of their minds is also well expressed, when it is immediately subjoined;
As of a heated and boiling pot.
62. For at that time every soul is as a boiling pot, sustaining the assaults of its thoughts, like the foam of boiling waters, which both the fire of zeal puts in motion, and temporal oppression, after the manner of a pot, keeps confined within. Whence John also, when relating the wonders of this beast, added, So that he maketh fire come down from heaven. [Rev. 13, 13] For for fire to come down from heaven, is for flames of zeal to pour forth from the heavenly souls of the Elect. But because this Leviathan is called in another place not merely a serpent, but also a basilisk [quasi ‘little king.’], because he rules over unclean spirits, or reprobate men, as Isaiah says, Out of the serpent’s root shall come forth a basilisk, [Is. 14, 29] must attentively observe how a basilisk destroys, that by the doings of the basilisk, his malice may be more plainly made known to us. For a basilisk does not destroy with its bite, but consumes with its breath. It often also infects the air with its breath, and withers with the mere blast of its nostrils whatever it has touched, even when placed at a distance.
63. We are hence then, we are hence compelled to consider, because smoke is said to proceed from his nostrils, even before he appears openly, what he is daily working in the hearts of men by the smoke of his pestilent breath. For because, as we said also above, the sight of the eyes is weakened by smoke, smoke is rightly said to proceed from the nostrils of him, by whose hurtful inspirations an evil thought arises in the hearts of men, by which the keenness of the mind is blunted, so that the inward light is not seen. For he breathes forth darkness, as it were, from his nostrils, because from his crafty inspirations he heaps up, in the hearts of the reprobate, the heat of many thoughts, from love of this temporal life. And he multiplies, as it were, clouds [‘globos’] of smoke, because he crowds together in the mind of earthly men the most trifling anxieties of this present life. This smoke, which comes forth from his nostrils, sometimes affects for a time the eyes even of the Elect. For the Prophet was enduring this smoke within, when he said, Mine eye is disturbed because of anger. [Ps. 6, 7] He was oppressed by its pouring in upon him, saying, My heart is troubled within me, and the light of mine eyes is not with me. [Ps. 38, 10] For this smoke deadens in truth the keenness of the heart, because with the cloud of its darkness it disturbs the serenity of inward peace. But God cannot be recognised, except by a tranquil heart. Whence it is again said by the same Prophet, Be still, and see that I am God. [Ps. 46, 10] But that mind cannot be at ease [‘vacare’], which is oppressed with inundations of this smoke; because volumes of earthly thoughts are crowded therein from love of the present life. The light of inward rest is therefore lost through this smoke, because the eye of the heart is darkened, when it is confused by the irritation of cares.
64. But this smoke annoys the minds of the Elect in one way, and blinds the eyes of the reprobate in another. For it is dispersed from the eyes of the good by the breath of spiritual desires, so as not to become dense, through the prevalence of wretched thoughts. But in the minds of the reprobate the more freely it collects itself by means of foul thoughts, the more entirely does it remove from them the light of truth. This smoke as it crowds into the hearts of the reprobate so many unlawful desires, swells out, as it were, into so many clouds before them.
65. And we certainly know that in clouds of smoke, when some are fading away [‘inanescunt’] above, others rise up from below: so too in carnal thoughts, though some evil desires pass away, yet others succeed. But frequently the wretched mind beholds what has already passed, but does not behold where it is still detained. It rejoices in being no longer subject to some sins, but neglects to be careful, and to lament, because others have succeeded in their place, to which perhaps it yields more sinfully. And so it is that, while some sins pass away, and others succeed, the heart of the reprobate is possessed without intermission by this serpent. Whence it is well said by the Prophet Joel, That which the palmer-worm hath left, the locust hath eaten; and that which the locust hath left, the canker-worm hath eaten; and that which the canker-worm hath left, the mildew hath eaten. Awake, ye drunkards, and weep. [Joel 1, 4] For what is designated by the palmer-worm [‘eruca’], which creeps with all its body on the ground, except it be lust? which so pollutes the heart which it possesses, that it cannot rise up to the love of heavenly purity. What is expressed by the locust, which flies by leaps, except vain glory, which exalts itself with empty presumptions? What is typified by the canker-worm [‘bruchus’], almost the whole of whose body is gathered into its belly, except gluttony in eating? What but anger is indicated by mildew, which burns as it touches? That therefore which the palmer-worm hath left, the locust hath eaten, because, when the sin of lust has retired from the mind, vain glory often succeeds. For since it is not now subdued by the love of the flesh, it boasts of itself as if it were holy through its chastity. And that which the locust hath left, the canker-worm hath eaten, because when vain glory, which came as it were from holiness, is resisted, either the appetite, or some ambitious desires are indulged in too immoderately. For the mind which knows not God, is led the more fiercely to any object of ambition, in proportion as it is not restrained by any love even of human praise. That which the canker-worm hath left, the mildew consumes, because when the gluttony of the belly is restrained by abstinence, the impatience of anger holds fiercer sway, which, like mildew, eats up the harvest by burning it, because the flame of impatience withers the fruits of virtues. When therefore some vices succeed to others, one plague devours the field of the mind, while another leaves it.
66. But it is there well subjoined; Awake, ye drunkards, and weep. [Joel 1, 5] For they are called ‘drunkards,’ who, confused with the love of this world, feel not the evils which they suffer. What then is meant by saying; Awake, ye drunkards, and weep, but ‘shake off the sleep of your insensibility, and oppose by watchful lamentations the many plagues of sins which succeed one to the other in the devastation of your hearts?’ The smoke therefore rises in as many clouds from the nostrils of Leviathan, as are the plagues by which he consumes the fruit of the reprobate heart with his secret breathing. But the Lord carefully explains still further the power of this smoke, when He immediately subjoins; As of a heated and boiling pot. For the pot is heated when the mind of man is instigated by the persuasion of the malignant enemy. But the pot boils, when it is already inflamed by consent with the desires of evil persuasions. And it throws out, as it were, as many waves in boiling, as are the wickednesses by which it extends itself into outward action. For the Prophet had beheld this heat of carnal concupiscence (that is, of the pot) arising from the smoke of Leviathan, when he said; I see a heated pot, and its face from the face of the north. [Jer. 1, 13] For the pot of the human heart is heated from the face of the north, when it is inflamed with unlawful desires by the instigation of the opposing spirit. For he who says; I will sit on the mount of the covenant, in the sides of the north, [Is. 14, 13] inflames with the malignant blasts of his persuasion, as with fires placed beneath it, the mind of which he has once gained possession; in order that being discontented with what is before it, it may be so unceasingly agitated by desires, as to seek some things presently to be contemned, and to contemn other things which it has obtained; at one time to be eager for its own profit, at another to oppose another’s advantages, even to its own loss; at one time to satisfy the allurements of the flesh, and at another to be hurried as it were on high by pride of thought, to put aside all concern for the flesh, and to raise itself up altogether with the haughtiness of exaltation. Because then a heart, which is inflamed by the instigations of this Leviathan, is led astray by various desires, its smoke is rightly said to be like a heated and boiling pot. Because its conscience, being blasted by his temptations, rouses itself by as many boilings, as are the thoughts by which it is puffed up within. But this point the Truth proceeds to speak of more plainly in other words.

[AD 604] Gregory the Dialogist on Job 41:21

67. For what does He call ‘coals,’ but the minds of reprobate men, kindled with earthly desires. For they are on fire when they seek after any temporal object; doubtless because their longings, which suffer not their mind to be quiet and whole [‘integrum’], inflame them. The breath of Leviathan therefore kindles the coals, as often as his secret suggestion allures the minds of men to unlawful pleasures. For it inflames some with the torches of pride, some with those of envy, some with those of lust, some with those of avarice. For he applied in truth the torch of pride to the mind of Eve, when he instigated her to despise the words of the Lord’s command. [Gen. 3, 6] He kindled the mind of Cain with the flame of envy, when he was grieved at his brother’s sacrifice being accepted, and in this way arrived as far as the sin of fratricide. [Gen. 4, 5] He inflamed the heart of Solomon with the torches of lust, whom he overcame with such great love for women, that by having been led to the worship of idols, he forgot the reverence due to his Maker, when he was pursuing the pleasure of the flesh. [1 Kings 11, 4] He also burnt up the mind of Ahab with the fire of avarice, when he urged him with impatient desires to seek for the vineyard of another, and drew him on in this way even to the guilt of homicide. [ib. 21, 2] This Leviathan therefore blows on the coals, with a breath as great as the effort of secret suggestion with which he inflames the minds of men to aim at what is forbidden. Whence also it is immediately subjoined;
And a flame goeth out of his mouth.
68. For the flame of his mouth is in truth the very instigation of secret suggestion. For he addresses the words of evil persuasion to the mind of each person, but that which goes out of his mouth is a flame; because the mind burns with desires, when it is instigated by his suggestions. These he daily suggests, these he ceases not to suggest even to the end of the present life: but he then expands himself more wickedly when coming in that accursed man, he displays himself more openly in the glory of this world. A mightier smoke proceeds then from his nostrils, because a greater instigation assails the hearts of men when frightened at the marvels of his wonders. Then does his breath make the coals to burn more fiercely, because, on finding the minds of the reprobate already warm with the love of temporal glory, he inflames them with the breath of his suggestion, even to the wickedness of exercising cruelty. Then does a flame go forth from his mouth, because whatever he says by himself or by his preachers, is a fire with which unfruitful trees are burnt up. But the mind of those who do not at all wish to become precious metals, is touched by the fire of earthly concupiscence. Whosoever therefore wishes not to suffer from the flame of his mouth should take care, according to the expression of the teacher of truth, to be found, not wood, hay, stubble, but gold, silver, and precious stone. [1 Cor. 3, 12] Because the fire of his persuasion burns them the more fiercely, the softer every one has rendered himself to yielding his consent. But because a mind, when placed in this corruptible flesh, is in no way permitted not to be touched by the heat of his persuasion, it remains for it, when parched by its malignant blasts, to betake itself unceasingly to the aid of prayer. For a wave of tears quickly extinguishes the flame of his suggestions.

[AD 600] Olympiodorus of Alexandria on Job 41:22-24

“In its neck” means in arrogant self-estimation; “its strength abides,” because it does not stand still but always overestimates itself. The souls that advance with a high neck (as is confirmed by Isaiah) are [like the devil’s] neck, because they have the power to deceive. But such a power is vain; indeed, the weakness that my Savior and Lord assumed for me, which is called the weakness of God, completely defeated that power.

Source: COMMENTARY ON JOB 41:13

[AD 604] Gregory the Dialogist on Job 41:22

2. For what is designated by the ‘neck’ of that Leviathan, except the stretching out of his pride, with which he raises himself up against God, when, with pretended sanctity, he is exalted also by the pride of power? For that pride is expressed by the ‘neck,’ the Prophet Isaiah witnesses, who reproves the daughters of Jerusalem, saying, They have walked with stretched forth neck. [Is. 3, 16] Strength then is said to remain in the ‘neck’ of this Leviathan, because power is also subjoined and ministers to his pride. For all his haughty pride, all his crafty machinations, he prosecutes at that time by the strength also of secular power. Which the prophet Daniel observing, says, Craft will be directed aright in his hand. [Dan. 8, 25] For craft in his hand, is fraud in his strength; for all his wicked designs he is able also, for the time, to carry out with strength. But his craft is said to be ‘directed,’ because the malice of his fraud is impeded by no difficulty. For this Leviathan or his vessels are wont frequently to possess this peculiarity, that, to add to their iniquity, they are able to carry out more wickedly what they wickedly desire.
3. For when the Elect perchance are weakened, and rush headlong in their unlawful desires, they are frequently restrained by the hand of the Divine gift, so as to find no results from their wretched will. And when a strong opposition arises to their wishes, they are frequently corrected by the very impossibility, and by the wonderful course of the inward disposal, a change of their evil will succeeds through conversion, while through their infirmity perfection [or ‘through their weakness fulfilment’] is denied them. For hence is that which the Lord says, under the character of every soul, to Judæa who is weak, and walking in evil ways; Behold, I will hedge up thy way with thorns, and I will hedge it up with a wall, and she shall not find her paths, and she shall follow after her lovers, and she shall not overtake them, and she shall seek them, and not finding them shall say, I will go and return to my first husband, for then it was better with me than now. [Hos. 2, 6. 7.] For the ways of the Elect are hedged up with thorns, when they find the pain of piercing in that which they desire in this world. He obstructs, as it were, by interposing a wall, the ways of those, whose desires the difficulty of attainment opposes. Their souls truly seek their lovers, and find them not, when by following malignant spirits, they do not gain hold of those pleasures of this world, which they desire. But it is well added that she says immediately in consequence of this very difficulty; I will go and return to my former husband, for then it was better with me than now. For the Lord is the first husband, Who united to Himself the chaste soul, by means of the love of the Holy Spirit. And the mind of each one then longs for Him, when it finds manifold bitternesses, as thorns in those delights, which it desires in this world. For when the mind has begun to be stung by the adversities of the world which it loves, it then understands more fully, how much better it was for it with its former husband.
4. Those then, whom an evil will perverts, adversity frequently corrects. Whence also it is much to be feared, lest prosperity should follow, when unjust things are longed for, because an evil, which is supported also by the prosperity of attainment, is with more difficulty corrected. Both craft then is directed aright in the hand of this Leviathan, who with his members is consigned to eternal tortures, and strength remains in his neck, because that which he longs for in this world with evil resolve against the good, he consummates with more evil ability, in order that no present adversity may oppose him, in proportion as no prosperity awaits him for the future. And because every one who, from depraved habits, is familiar with his friendship, loses first the true riches of the mind, it is fitly subjoined;
And want will go before his face.
5. For acquaintance is wont to be designated by the ‘face.’ Whence it is written; And My Face shall go before thee, [Ex. 33, 14] that is, knowledge of Me will give thee guidance. But it should be known, that the want of the Elect is used in one sense in Holy Scripture, the want of the reprobate in another. For it is the want of the Elect, when the true riches of the heavenly country recur to their mind, and when, placed in the sorrowful banishment of this present life, they remember that they are poor. For they sigh in truth unceasingly after those riches, of which Paul says; That ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the Saints. [Eph. 1, 18] And because as yet they do not behold them, they earnestly groan, the mean while, in the sorrow of this poverty. Jeremiah had doubtless gained a sight of this poverty, when he was saying; I am a man who behold my poverty by the rod of His indignation. [Lam. 3, 1] For the rod of the indignation of God is the blow of severity. And man then endured this indignation, when he was expelled from Paradise, and lost the true riches of inward joy. But because all the Elect continually behold that they have fallen into the poverty of the present life from that faculty of innate strength, it is well said, I am a man who behold my poverty. For whoever still longs after these visible things, understands not the misery of his pilgrimage, and has not skill to see the very evil which he is suffering. The prophet David, beholding this poverty, says, My strength is weakened in my poverty. [Ps. 31, 10] For strength is said to be weakened in poverty, because the mind which has fallen in this pilgrimage, and has been assaulted by the annoyances of its own corruption, is hindered from beholding that which it has lost.
6. But the reprobate know not how to think of this poverty, because, while they pursue those things which they behold, they neglect to think of the invisible things which they have lost. Whence it is rightly called their ‘want;’ for while they are filled with sins, they are emptied of the riches of virtues. And it is frequently their lot, that, when, from being lifted up by the madness of pride, they consider not the losses of their fall, they discern not that they are poor also in good deeds. Whence it is said by the voice of the Angel to the preacher of Laodicea; Thou sayest that I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. [Rev. 3, 17] He who is elated through pride at his sanctity, declares himself, as it were, to be rich, but is proved to be poor, blind, and naked. Poor, assuredly, because he has not the riches of virtues; blind, because he sees not the poverty which he is suffering; naked, because he has lost his first garment, but in a worse way, because he knows not that he has lost it. Because then, as we have said, the ‘want’ of the reprobate is their being stripped of their merits, it is rightly said of Leviathan; Want will go before his face. For no one is joined to the knowledge of him, unless he is first stripped of the riches of virtues. For he first steals away good thoughts, and afterwards infuses in them a clearer knowledge of his own iniquity. Want is therefore said to go before his face, because the faculty of strength is first destroyed, in order that a knowledge of him may be afterwards gained, as if through familiarity. Or certainly, because he steals upon many in so crafty a manner, that he cannot be detected by them, and so makes void their virtues as not to display the evil design of his cunning, want is said to go before his face. As if it were openly said, Because when he tempts by lying in ambush, he spoils men before he is perceived. For hence is that which is said of Ephraim by the Prophet, Strangers have devoured his strength, and he hath known it not. [Hos. 7, 9] For by ‘strangers’ are usually understood apostate angels, who devour our strength, when they consume the virtue of the mind by perverting it. Which Ephraim both endured, and knew it not, because through the temptation of malignant spirits he both lost the strength of his mind, and understood not that he had lost it. Want therefore goes before the face of Leviathan, because he spoils by his temptation the minds of the careless, before he who is tempted knows his snares. By this then which is said, In his neck will remain strength, is set forth the power of his violence. But by this which is added, And want will go before his face, is designated the subtlety of his craft.
7. Although with regard to our knowing that want goes before his face, there is another point for us to expound in a more melancholy manner. For by the awful course of the secret dispensation, before this Leviathan appears in that accursed man whom he assumes, signs of power are withdrawn from Holy Church. For prophecy is hidden, the grace of healings is taken away, the power of longer abstinence is weakened, the words of doctrine are silent, the prodigies of miracles are removed. And though the heavenly dispensation does not entirely withdraw them, yet it does not manifest them openly and in manifold ways as in former times. And this is so caused by a wonderful dispensation, in order that the Divine mercy and justice may be fulfilled together by one and the same means. For when Holy Church appears as if she were more abject, on the withdrawal of signs of power, both the reward of the good increases, who reverence her for the hope of heavenly things, and not on account of present signs; and the mind of the wicked is the more quickly displayed against her, who neglect to pursue the invisible things which she promises, when they are not constrained by visible signs. When therefore the humility of the faithful is deprived of the manifold manifestation of wonders, by the terrible judgment of the secret dispensation, there is heaped up more abundant mercy for the good, and just anger for the evil, by the same means. Because these signs of power cease, in great measure, in Holy Church, before this Leviathan manifestly and visibly comes, it is now rightly said; Want will go before his face. For the riches of miracles are first withdrawn from the faithful, and then that ancient enemy displays himself against them with visible prodigies, in order that as he boasts himself on his wonders, he may be overthrown more mightily and more honourably by the faithful without wonders. For though signs will not be wanting to the faithful in their contest with him, yet his will be so great, that those of our people will seem to be rather few or none at all. But their virtue doubtless becomes mightier than all signs, when it crushes with the heel of inward resolution all his terrible deeds which it beholds. But the malignant enemy displays himself against them with so much the fiercer cruelty, the more he grieves that he is despised even with the brightness of his miracles. He therefore gathers himself together for their destruction, and unites all the reprobate with unanimous cruelty for the death of the faithful; in order that he may put forth his cruelty with so much greater power, in proportion as all the members of his body agree with him in the things he seeks perversely to effect.

[AD 604] Gregory the Dialogist on Job 41:23

8. The ‘flesh’ of this Leviathan are all the reprobate, who rise not in their longing to a knowledge of their spiritual country. But the ‘members of his flesh’ are those, who are united to these very persons, when acting wickedly, and preceding them in the way to iniquity. As is said on the other hand by Paul to the Lord’s body; Ye are the body of Christ, and members of a member. [1 Cor. 12, 27] For a member of a body is one thing, a member of a member is another. For a member of the body is a part referred to a whole, but a member of a member is a particle to a part. For a member of a member is a finger to the hand, the hand to the arm, but a member of the body, is the whole of this together to the body at large. As therefore in the spiritual body of the Lord we term ‘members of a member’ those who in His Church are governed by others; so, in that reprobate congregation of this Leviathan, those are the ‘members of his flesh,’ who by their wicked deeds are joined to some more wicked than themselves. But because the malignant enemy agrees with himself in his perverse doings from first to last, the Divine discourse speaks of the members of his flesh clinging to each other in him. For they so agree in their wicked opinions, as not to be divided by any mutual disputations with each other. No quarrel of disagreement then divides them, and they therefore prevail mightily against the good, because they keep themselves together with close agreement in evil. For as we have already said above, that it is fatal if unity is wanting to the good, so it is more fatal if it is not wanting to the evil. For the unity of the reprobate obstructs more firmly the path of the good, the more firmly it opposes itself to it by being collected together.
9. Paul had beheld this unity of the reprobate destructive to himself, when being seized in the midst of the Sadducees and Pharisees he was saying; Of the hope and resurrection of the dead, I am judged. [Acts 23, 6] And struck by this voice, the crowd of his hearers immediately mutually started asunder against itself. And when the tumultuous multitude is divided into two parts, a way of rescue is opened to Paul, because the crowd of persecutors when divided released him whom it had held fast when united together. The righteous are therefore rescued, when the unrighteous are divided, and the wishes of the Elect arrive at completion, when the hosts of the reprobate are confounded by discord. And this is also well designated by the dividing of the Red Sea. [Ex. 14, 21] For when the wave is divided into two parts, the Elect people journeys on to the land of promise, because, when the unity of the wicked is rent asunder, holy minds attain to, that which they desire. If the unity of the wicked had not been hurtful, Divine Providence would never have divided the tongues of the proud with such great diversity. [Gen. 11, 9] If the unity of the wicked had not been hurtful, the Prophet would not say of the enemies of Holy Church; Cast down, O Lord, and divide their tongues. [Ps. 55, 9] Because then this Leviathan is then let loose in his might against the Elect of God, to increase his power of hurting, he is permitted also to have unity among the reprobate, in order that he may put forth his might more powerfully against us, the more he assaults us not merely with the blow of strength, but also with the weight of unity. But who can be sufficient against these things? What mind must not tremble at the weight of such pride and compactness, from the very bottom of his thought? Whence, because the Divine Clemency sees that we are trembling through weakness, It immediately adds what It does for us, by Itself. For it follows; He shall send lightnings against him, and they shall not be carried to another place.
10. What is designated by the appellation of ‘lightnings,’ except those tremendous sentences of the last judgment? And they are, therefore, called ‘lightnings,’ doubtless, because they consume for ever those whom they strike. For Paul had beheld lightnings coming down on him, when he was saying, Whom the Lord Jesus shall slay with the Spirit of His mouth, and shall destroy with the brightness of His coming. [2 Thess. 2, 8] But these lightnings which are sent against him, are not carried to another place, because they then smite the reprobate only, while the righteous rejoice. For after the threshing of the present life, in which the wheat now groans beneath the chaff, such a separation is made by that fan of the last judgment between the wheat and the chaff, that neither does the chaff pass into the garner of the wheat, nor do the grains of the garner fall into the fire of the chaff. Those lightnings then touch not another place, because, namely, they burn with their fire not the grains, but the chaff. But He teaches us, that punishment does not correct this Leviathan.

[AD 604] Gregory the Dialogist on Job 41:24

11. For the heart of the ancient enemy will be hardened as a stone, because it will never be softened by any penitence of conversion. And because he will be fitted only for the blows of eternal punishment, it is rightly immediately added;
And he will be bound as the anvil of the hammerer.
For the hammerer puts up an anvil fitted to receive blows only. For an anvil is erected for the very purpose of being struck with frequent blows. Leviathan therefore will be bound as the anvil of the hammerer, because he will be confined by the chains of hell, in order to be beaten with the continual blows of eternal punishment. And he is struck also even now, when any of the just are saved, as he is watching in ambush, but wasting away with pain. But in an anvil other vessels are wrought into shape, while the anvil itself by its many blows is not changed into a vessel of another kind. This Leviathan is therefore rightly compared to an anvil, because we are wrought into shape by his persecutions, but he is both always struck, and is never changed into a useful vessel. We abandon him to eternal blows, and we, who have been smitten through his temptation by the hand of the heavenly Artificer, come out by his means properly shaped vessels. For on him we are beaten, but it is that we may come into use for the House above. But he is bound as an anvil, because, though he now goes about the world with his temptations, yet when placed in the pit, under the blow of his sentence, he wanders no more.

[AD 604] Gregory the Dialogist on Job 41:25

12. Holy Scripture often so mixes up past and future times, as sometimes to use the future for the past, sometimes the past for the future. For it uses the future for the past, when there is pointed out to John a woman, who is about to bring forth a male child, to rule the Gentiles with a rod of iron. [Rev. 12, 5] For since this had already taken place by the coming of the Lord in the flesh, an event which had occurred was being announced. Again, it was the past for the future, as the Lord speaks by the Psalmist, saying; They have dug My hands, and My feet, they have numbered all My bones. [Ps. 22, 16. 17.] For by these words in truth, the nature of the Lord’s Passion is described as already past, but yet it is announced as still far future. In this place then in which it is said; When he shall he taken away, the angels shall fear, nothing prevents its being understood, that past events are described under the form of the future tense. Nor do we give up the sense of its true meaning, if we believe that when this Leviathan was falling from the height of blessedness, the Elect Angels also were greatly terrified at his fall, in order that, as the fall of pride was casting him out from their number, their very fear might give them strength to stand more firmly. Whence it also follows;
And being affrighted shall be purified.
13. But they are purified; doubtless because, when he went forth with his reprobate hosts, they alone, who were to live in happiness for ever, remained in the abodes of heaven. His fall then alarmed and purified them; it alarmed them, in order that they might not proudly despise their Creator. But it purified them, because it was so ordered, that when the reprobate went forth, the Elect alone remained. And because God, the Maker of all things, knows how to apply even the evil doings of the reprobate to the protection of the good, He converted the lapse of those who fell to the benefit of those who remain; and the fault of the proud is punished, by the same means by which the increased merits of the humble Angels were discovered and confirmed. For on the fall of these, it was granted as a special gift to those that they should never in any wise fall. For while the holy Angels behold in them the ruin of their own nature, they stand with greater caution and firmness in their own persons. Hence it is ordered, by the Lord the Maker of all, marvellously arranging all things, that even the losses of its ruin are of service to that abode of Elect spirits, when it is more firmly built up, in consequence of its having been partially destroyed.
14. But because Holy Scripture is frequently accustomed to designate the preachers of the Church, by the name of ‘Angels,’ because they announce the glory of the heavenly country, we can in this place understand ‘Angels’ to mean holy preachers. For this cause it is that John, in the Apocalypse, writing to the seven Churches, speaks to the Angels of the Churches, that is, to the preachers of the peoples. [Rev. 2, and 3] Hence the Prophet says; And the angels of peace shall weep bitterly. [Is. 33, 7] Hence again the Prophet Malachi says; The priest’s lips keep knowledge, and they seek the law at his mouth, for he is the angel of the Lord of hosts. [Mal. 2, 7] Hence Paul says; Great is the mystery of godliness, which was manifested in the flesh, was justified in the spirit, appeared unto angels, hath been preached unto the Gentiles, is believed on in this world, is received up into glory. [1 Tim. 3, 16] He therefore, who, after he had said that the mystery of the dispensation appeared to Angels, added also that it had been preached unto the Gentiles, certainly by the name ‘Angels’ designated holy preachers, that is, the messengers of truth.
15. If therefore the expression, When he shall be taken away, the angels shall fear, and being affrighted shall be purified, is referred to future time, there is here pointed out the last damnation of this Leviathan, in this world, on the coming of the strict Judge. Because he, who is now tolerated by the wonderful longsuffering of gentleness, is taken out of this world by the wrath of judgment. But he is cast out from thence with so great a weight of terror, that even the strength of holy preachers is disturbed; For when he shall he taken away, the angels shall fear. Because when he is swept away with the whirlwind of judgment, even those messengers of the heavenly country, who shall be found in their bodies, are staggered with unbounded fear, and tremble. For though they now are strong and perfect, yet, as still living in the flesh, they cannot fail of being agitated with fear, at the whirlwind of such great terror. But when this Leviathan is swept away, and when all the elements are shaken at his destruction, the hope of the approach of the kingdom fills those holy preachers with joy, whom, as I have said, that time of judgment shall find still in their bodies, and the infirmity of their flesh alarms them at the display of wrath. There will therefore be in them, in a certain way, a joyful trembling, and a fearless fear; because they are sure of being rewarded in the heavenly kingdom, and through fear of so great a whirlwind they tremble from the infirmity of the flesh.
16. Let us consider therefore how greatly the conscience of the wicked is then agitated, when the life even of the just is disturbed. What will they do, who hate the coming of the Judge, if even they who love tremble at the terror of so great a judgment? And because, whatever rust of slight sins could possibly exist in holy preachers, is burnt out by this dread, after He had said, When he shall be taken away, the angels shall fear, He fitly subjoined immediately; And being affrighted shall be purified. But because we have learnt these things concerning the end of this Leviathan, let us hear what he does meanwhile, before he perishes.

[AD 604] Gregory the Dialogist on Job 41:26

17. In Holy Scripture by a ‘sword’ is sometimes designated holy preaching, sometimes eternal damnation, sometimes temporal tribulation, sometimes the wrath or persuasion of the ancient enemy. For a ‘sword’ is put for holy preaching, as Paul says, And the sword of the Spirit, which is the word of God. [Eph. 6, 17] By the word ‘sword’ is designated eternal damnation, as is written of an heretical preacher; If his children be multiplied, they will be in the sword; [Job 27, 14] because in whatever great number they here shoot forth, they are consumed with eternal damnation. A ‘sword’ is taken for temporal tribulation, as is said to Mary concerning tribulations which are about to follow; And a sword shall pass through thine own soul. [Luke 2, 35] Again, by ‘sword’ is expressed the wrath or persuasion of the malignant enemy, as the Psalmist says; Who hast delivered David Thy servant from the malicious sword. [Ps. 144, 10] For kind is the sword of holy preaching, with which we are struck that we may die from sin. But the sword of diabolical persuasion is malicious, with which a man is fatally wounded, that he may he deprived of rectitude of life. The sword then of the ancient enemy is, at that time, that accursed man, assumed for the purpose of his service. For he sharpens him through the malice of cunning, and pierces the hearts of the feeble. The sword therefore of this man reaches Leviathan, when his own accursed man has taken him up. But if by the word ‘sword’ his wrath is designated, he is rightly described, not as seizing the sword, but as seized by the sword. For he is then turned into such madness, that, seeking to rule over all, he is unable to control his own anger. For we, when we assume wrath in the exercise of justice, hold a sword; because we control it by keeping it under the moderation of judgment. But he, because he is hurried on through the precipices of fury, is said not to seize his sword, but to be seized by his sword. For he does not keep and control his anger, but, in his fury, is possessed by his anger.
18. But it is plain to all, that we strike our adversary with a spear, but are protected from our adversary by a breastplate. By a spear we inflict wounds, by a breastplate we are protected from wounds. What therefore is designated by a ‘spear’ but the shaft of preaching; what by a breastplate but the strength of patience? This Leviathan then, because by taking that reprobate man to himself, he is let loose in the wrath of every kind of cruelty, is said to be ‘seized by a sword.’ For by the display of his immense strength, he then exhibits whatever power of wickedness he possesses. And neither the spear nor the breastplate will be able to stand, because entering into Antichrist, he will seem to be of such great strength, as (if heavenly assistance were wanting) to blunt the keenness of preachers, and to overthrow the long-suffering of the patient. For unless heavenly grace strengthens the life of the righteous, the spear does not stand, because the strength of preachers is broken; the breastplate does not resist, because the patience of the constant is burst through and penetrated.

[AD 600] Olympiodorus of Alexandria on Job 41:27-30

The spiritual weapons [of humans], he says, are unable to kill him, and [the devil] considers as straw and rotten wood those weapons that cannot inflict a lethal wound on him.

Source: COMMENTARY ON JOB 41:18

[AD 604] Gregory the Dialogist on Job 41:27

19. That which above He called a ‘spear,’ he mentioned again below under the appellation of ‘iron:’ and that which He spoke of as a ‘breastplate,’ He again designated by mentioning it as ‘brass.’ For iron is sharpened, that the adversary may be wounded; but brass is hardly destroyed by any rust. Whence also it is said by Moses of Holy Church under the character of Asher; His shoe is iron and brass. [Deut. 33, 25] For by ‘shoe’ is understood in Holy Scripture the defence of preaching; as it is written, Feet shod with the preparation of the Gospel of peace. [Eph. 6, 15] Because then strength is expressed by ‘iron,’ but perseverance by ‘brass;’ her shoe is said to be iron and brass, when her preaching is protected by sharpness, and firmness at the same time. For by iron she penetrates opposing evils, but by brass she patiently preserves the blessings she has set before her. Whose perseverance he there in truth more plainly points out, saying, As the days of his youth, so also shall his old age be. [Deut. 33, 25] But when this Leviathan has taken that sword, whom the Holy Scriptures call Antichrist, for the sake of practising his iniquity, he will esteem both iron as straw, and brass as rotten wood; because, unless Divine grace gives protection, he will both consume with the fire of his wickedness the strength of preachers as straw, and will reduce to dust the constancy of the patient like rotten wood. And therefore the keenness of iron and the strength of brass fail, when by the violence of his might both the understanding of preaching is blunted, and the long-suffering of patience is scattered.
20. Unless then the Divine assistance strengthens its Elect, where will the weak then be, if the strong are counted as straw? What will this Leviathan then do with the straw, if he will count the iron as straw? What is he about to do with the rotten wood, if he will break as rotten wood the strength of brass? But O! how many who think that they are in their own strength iron or brass, in that fire of tribulation then find that they are straw; and how many who from their own infirmity are afraid that they are straw, when supported by the Divine help are strengthened with the solidity of brass or iron, so as to be the stronger in God against their adversary the more they remember that they are weak in themselves. But the higher this Behemoth rises against the Elect of God by miracles, the more earnestly do the saints gird themselves for the words of preaching against him. But yet he so possesses the minds of the reprobate, as not to leave them though he is wounded by all the darts of the truth.

[AD 604] Gregory the Dialogist on Job 41:28

21. For what do we understand by ‘arrows’ but the words of preachers? For when they are drawn forth by the voice of holy livers, they transfix the hearts of the hearers. With these arrows Holy Church had been struck, who was saying, I am wounded with love. [Cant. 2, 5] Of these arrows it is said by the voice of the Psalmist, The arrows of children are made their wounds; [Ps. 64, 7] because, that is, the words of the humble have penetrated the minds of the proud. Of these arrows it is said to the coming champion, Thine arrows are sharp, O Thou most mighty, people shall fall under Thee in their heart. [Ps. 45, 5] An ‘archer’ then is he, who by the bow of holy intention fixes in the hearts of his hearers the words of sound exhortation. Because then this Leviathan despises the words of preachers, and when he has wounded the minds of the reprobate by his evil persuasions, does not, in his hardness, in any wise abandon them even in the midst of darts, it is rightly said, The archer shall not put him to flight. As if it were plainly said, The arrow of a holy preacher does not dislodge him from the hearts of the reprobate; because, whoever is seized by him, scorns at once to listen to the words of preachers. Whence the Lord, being deservedly angry for their former sins, says by the Prophet of those whom He abandons in the hands of the ancient enemy, I will send among you serpents, basilisks, for whom there is no charm. [Jer. 8, 17] As if He were saying, I will deliver you up by just judgment to such unclean spirits, as cannot be shaken off by you, by the exhortation of preachers, as if by the word of charmers. But because this Leviathan is not driven from the hearts of the reprobate by the darts of holy preaching, his very contempt for holy men is also added, when it is immediately observed;
The stones of the sling are turned with him into stubble.
22. What is typified by the ‘sling,’ but Holy Church? For when a sling is whirled round, so do stones fly out of it, for the breasts of the adversaries to be struck therewith. In like manner when Holy Church is led through a circuit of tribulations, in the whirl of time, mighty men come forth from her, by whom the hearts of the wicked are to be beaten as if by the blows of stones. Whence the Lord says to the Prophet concerning good teachers, They shall devour, and subdue with sling stones. [Zech. 9, 15] For holy teachers who train others also in virtue, devour their enemies, when they change them within [one Ms. ‘into’] their own body by the power of conversion. And they subdue them with sling stones, because while they train all the mighty men in Holy Church, they crush by their means the hard breasts of proud adversaries. Whence also the giant Goliath is killed by the stone of the sling; [l Sam. 17, 49] because the lofty height of the devil is overcome by a single stone of Holy Church. Because then this Leviathan, when he has assumed that accursed man, despises all the mighty ones of the Church, as if they were weak, and crushes their strength for a season, is it now rightly said, The stones of the sling are turned with him into stubble. As if it were plainly said, He reduces as it were into the softness of stubble the strength of Saints, whose tongue before smote his breast with hard blows. For then putting forth all the strength of his iniquity, the more he grieves at being vanquished by them spiritually, the more fiercely does he prevail against them bodily. And because he considers that he has no power against their spirit, he carries out in their flesh all the methods of his cruelty. But what wonder if he despises the strength of men, since he scorns even the very torments of the heavenly judgment against him.

[AD 604] Gregory the Dialogist on Job 41:29

23. As if he were saying, He despises even the weight of that reproof, which strikes him by a punishment coming from above. For in Holy Scripture by the name ‘hammer’ is sometimes designated the devil, by whom the faults of offenders are now smitten. But it is sometimes taken for the smiting of heaven, by which even the Elect feel blows from above, in order to amend their evil ways: or it strikes the reprobate with just indignation, in order that by now anticipating eternal punishments, it may show them what they also deserve hereafter. For that the ancient enemy is expressed by the term ‘hammer’ the Prophet witnesses, when he observes the power of the last judgment upon him, and says, How is the hammer of the whole earth broken and crushed? [Jer. 50, 23] As if he were saying, Who can imagine with what a whirling stroke, at the coming of the last judgment, the Lord shatters him with eternal damnation, by whom He smites those vessels of His which are to he fashioned for the use of His service? Again, by a ‘hammer’ is expressed a blow from heaven, which is signified by Solomon building the temple, when it is said, And the house when it was in building, was built of stones hewn, and made ready, and neither hammer, nor hatchet, nor any tool of iron was heard in the house, while it was in building. [1 Kings 6, 7] For what did that house typify but Holy Church, which the Lord inhabits in heavenly places? To the building of which the souls of the Elect are brought, as if they were some polished stones. And when it is built in heaven, no hammer of discipline there any longer resounds, because we are brought thither, as stones hewn, and made ready to he arranged in places fitted for us according to our desert. For here we are beaten outwardly, in order that we may arrive thither without reproach. Here does the hammer, here the hatchet, here do all the iron tools of blows resound. But in the house of God no blows are heard, because in the eternal country the noises of smitings are now hushed. There the hammer strikes not, because no punishment afflicts. The hatchet cuts not, because no sentence of severity casts out those who have been once received within. The instruments of iron resound not, because not even the slightest scourges are any longer felt. Because then the weight of the heavenly blow is expressed by a hammer coming down from above, what is meant by this Leviathan despising the hammer, except that he scorns to dread the blows of the heavenly punishment? And he counts the hammer as stubble, because he prepares himself for the weight of just wrath, as if against the lightest alarms. Whence it is also added still more expressly;
And will laugh at Him that shaketh the spear.
24. For the Lord shakes a spear against Leviathan, because He threatens a severe sentence in his destruction. For to ‘shake a spear’ is to prepare for him eternal death through strict punishment. But the apostate spirit, despising the Author of his life, even with his own death, laughs at Him that shaketh the spear; because whatever severe, whatever horrible fate he foresees approaching from the strict judgment, he fears not to suffer it: but the more he perceives that he cannot escape eternal torments, with the greater cruelty does he rise up in practising his wickedness. And when the wise ones of this world behold him made firm with such perseverance, and such might, in all that he desires, they, most of them, incline their hearts to yield to his tyranny; and all that they know by the gift of God, do they turn against Him and apply to the service of His enemy.

[AD 604] Gregory the Dialogist on Job 41:30

25. For in Holy Scripture when the ‘sun’ is used figuratively, there is designated sometimes the Lord, sometimes persecution, sometimes the display of an open sight of any thing, but sometimes the understanding of the wise. For by the ‘sun’ the Lord is typified, as is said in the Book of Wisdom, that all the ungodly in the day of the last judgment, on knowing their own condemnation, are about to say; We have erred from the way of truth, and the light of righteousness hath not shined unto us, and the sun rose not upon us. [Wisd. 5, 6] As if they plainly said: The ray of inward light has not shone on us. Whence also John says; A woman clothed with the sun, and the moon under her feet. [Rev. 12, 1] For by the ‘sun’ is understood the illumination of truth, but by the moon, which wanes and is filled up every month, the changeableness of temporal things. But Holy Church, because she is protected with the splendour of the heavenly light, is clothed, as it were, with the sun; but, because she despises all temporal things, she tramples the moon under her feet. Again, by the ‘sun’ is designated persecution, as the Truth says in the Gospel, that the seeds which sprang up without roots withered when the sun arose. [Matt. 13, 6] Because, namely, the words of life which flourish for a moment of time in the heart of earthly men, are dried up by the heat of persecution coming upon them. Again, by the ‘sun’ is designated the setting forth of a clear view, as the Prophet announces the Lord of all things appearing to our eyes, saying; He hath set His tabernacle in the sun. [Ps. 19, 4] As if he were saying, He displayed in the light of clear vision the mystery of His assumed humanity. And as it is said to the same Prophet by the Divine voice by Nathan; For thou didst it secretly; but I will do this thing in the sight of all Israel, and in the sight of the sun. [2 Sam. 12, 12] For what does he mean by the sight of the sun, except the knowledge of manifest vision. Again, by the name ‘sun’ is expressed the understanding of the wise, as it is written in the Apocalypse; The fourth angel poured forth his vial upon the sun, and it was given unto him to afflict men with heat and fire. [Rev. 16, 8] To pour forth a vial upon the sun is in truth to inflict the punishments of persecution on men shining with the splendour of wisdom. And it was given unto him to afflict men with heat and fire. Because when wise men, overcome by tortures, are smitten with the error of evil living, the weak, being persuaded by their example, burn with temporal desires. For the falls of the strong increase the destructions of the weak. That the acuteness of wisdom is designated by the ‘sun,’ is said also in the way of comparison by Solomon; A wise man continueth as the sun, a fool changeth as the moon. [Ecclus. 27, 11] What then is pointed out in this place by the rays of the sun, but the acuteness of wise men? For because many, who seemed to be resplendent in Holy Church with the light of wisdom, either caught by persuasions, or alarmed by threats, or overpowered by tortures, submit themselves at that time to the power of this Leviathan, it is rightly said, The rays of the sun will be under him. As if it were plainly said, These, who within Holy Church seemed by the acuteness of wisdom to shed, as it were, rays of light, and by the authority of rectitude to be resplendent from above, submit themselves under the power of this Leviathan by their evil doings, so as no longer to shine from above by sound preaching, but to submit to him by obeying him in perverse ways. The rays therefore of the sun are under him, when some, even learned men, do not exalt the acuteness of their wisdom by acting freely, but bend themselves down, both by the perversity of their doings, and by the fawning of adulation, to the steps of this Leviathan; so that their understanding, which by the gift of heaven was like a sun to them from above, is cast down, by earthly desire, beneath the feet of the ancient enemy. And accordingly even now when any of the wise or learned, for the sake of advantage, or of the glory of temporal life, submits, by falling into flattery, to the powers of the world who work wickedness, a ray of the sun casts itself, as it were, beneath the feet of the coming Antichrist. And Behemoth humbles, as it were, beneath himself the light of heaven, when he tramples under foot, through their fatal assent, the minds of the wise. The rays, therefore, of the sun submit themselves to the feet of this Leviathan, as often as those who seem to be resplendent with the light of doctrine derive, through excessive acuteness, wrong opinions from Holy Scripture, and by their perverse opinions yield themselves up to his errors. For when they set themselves up against the faithful preaching of the truth, they follow by their false opinions the footsteps of this Leviathan. The rays of the sun are under him, as often as those who are learned, or powerful with the light of understanding, either exalt themselves in pride, to the contempt of others, or putting aside the lofty thoughts they feel, are polluted with the filthy desires of the flesh, or, forgetting heavenly things, pursue those of earth, or, not remembering that they are earth, boast vainly of their knowledge of heavenly things. Whence it is there also rightly subjoined,
He will strew gold under him like clay.
26. For by the term ‘gold’ in Holy Scripture is understood sometimes the brightness of Divinity, sometimes the splendour of the heavenly city, sometimes charity, sometimes the brightness of secular glory, sometimes the beauty of sanctity. For by the name ‘gold’ is designated the very inmost brightness of Divinity, as the appearance of the Bridegroom is described in the Song of Songs; His head is the most fine gold. [Cant. 5, 11] For because God is the Head of Christ, but in metals nothing is brighter than gold, the Head of the Bridegroom is said to be gold, because His Humanity rules over us from the brightness of His Divinity. Again, by the name ‘gold’ is understood the splendour of the heavenly city, as John bears witness that he saw it, saying; The city itself was of pure gold, like unto clear glass. [Rev. 21, 18] For the gold of which that city consists is said to be like glass, in order that by the gold it may be described as being bright, and by the glass as being clear. Again, by the name ‘gold’ charity is suggested, as the Angel, whom the same John beheld talking with him, he saw girt at the paps with a golden girdle. [Rev. 1, 13]] Doubtless because when the breasts of the citizens of heaven are no longer subject to the fear of punishment, and are not separated by any rent the one from the other, they bind themselves together by charity alone. [see Bk. xxi. §5. comp. Acts 7, 30] But to ‘have a golden girdle about the paps,’ is to restrain all the movements of our changeful thoughts by the hands of love alone. Again, by the name of ‘gold’ is expressed the brightness of secular glory, as is said by the Prophet, Babylon is a golden cup. [Jer. 51, 7] For what is designated by the name of Babylon, but the glory of this world? And this ‘cup’ is said to be ‘golden,’ because while it shows the beauty of temporal things, it so intoxicates foolish minds with its concupiscence, that they desire temporal display, and despise invisible beauties. For in this golden cup Eve was the first who was made drunken of her own accord, of whom the history of truth says, that when she desired the forbidden tree, she saw that it was beautiful to the sight, and delightful to the look, and ate thereof. [Gen. 3, 6] Babylon is therefore a golden cup; because while it displays a look of outward beauty, it steals away the feeling of inward rectitude. Again, by the name of ‘gold’ is understood the splendor of sanctity, as Jeremiah deplores the change of the Jewish people from the splendor of righteousness to the gloom of wickedness, saying, How is the gold become dim, the finest colour is changed? [Lam. 4, 1] For as we said before, gold is dimmed, when the beauty of righteousness is forsaken, as the darkness of iniquity succeeds. The finest colour is changed, when the splendour of innocence is turned into the foulness of sin.
27. By the name also of ‘clay ‘is designated in Holy Scripture sometimes the multiplicity of earthly goods, sometimes wicked teaching which savours of filth, sometimes the allurement of carnal desire. For by ‘clay’ is typified the multiplicity of earthly goods, as is said by the Prophet Habakkuk, Woe to him that multiplieth those things which are not his; how long doth he heap against himself the thick clay? [Hab. 2, 6] For he weighs himself down with thick clay, who multiplying earthly goods by avarice, confines himself with the oppression of his sin. Again, by the name of ‘clay’ is designated teaching which savours of faith, as is said to the Lord by the same Prophet; Thou madest a way in the sea for thy horses, in the clay of many waters. [Hab. 3, 15] As if he were saying, Thou hast opened a way for thy preachers amid the doctrines of this world which savour of filthy and earthly things. By ‘clay’ is designated also the desire of filthy pleasure, as the Psalmist says in entreaty; Take me out of the clay, that I stick not. [Ps. 69, 14] For to stick in the clay, is to be polluted with the filthy desires of carnal concupiscence.
28. In this place therefore ‘gold’ is taken for the brightness of sanctity; but nothing hinders our understanding by ‘clay,’ either covetousness in earthly things, or the infection of wicked doctrines, or the filth of carnal pleasures. For because this Leviathan subjects at that time to himself many, who seemed within Holy Church to be resplendent with the brightness of righteousness, either by the desire of earthly things, or by the infection of erroneous doctrine, or by carnal pleasures, he doubtless strews the gold under him like clay. For to strew gold as clay, is to trample down in some persons purity of life by unlawful desires; so that even they may follow his filthy footsteps, who used before to flash forth against him with the splendour of their virtues. The ancient enemy then deceives some at that time under a show of sanctity, but intercepts others by the foul sins of a carnal life. But he will then openly attack in these ways, but now he rules secretly in the hearts of many, as the Apostle Paul says, That he may he revealed in his time; for the mystery of iniquity doth already work. [2 Thess. 2, 6. 7.] He therefore even now throws gold under him as clay, as often as he overthrows the chastity of the faithful through the sins of the flesh. He tramples on gold as clay, as often as he distracts the understanding of the continent by unclean desires. And this he performs the more vehemently at that time, the more unrestrainedly he perpetrates all that he desires, as given up to his own abandoned liberty.
29. And it may perhaps disturb some one, why the merciful Lord permits those things so to happen, that this Leviathan either now by crafty suggestions, or then by that accursed man whom he fully possesses, subjects to himself even the rays of the sun, that is, the learned and wise, or strews gold (that is, holy men refulgent with the brightness of sanctity) as clay beneath him, by polluting them with sins. But we reply at once, that the gold which could be strewed as clay by his evil persuasions, was never gold before the eyes of God. For they who can at any time be seduced so as never to come back again, seem in the eyes of men to lose the sanctity they possessed; but they never had it in the sight of God. For a man is often involved secretly in many sins, and he seems great in some one virtue. And this virtue itself also becomes weak and fails, because, when it is observed by men, it is doubtless praised, and its praise is eagerly sought after. Whence it comes, that even that very virtue is no virtue in the eyes of God, while it conceals that which displeases, puts forward that which pleases Him. What merits then can there possibly be with God, when both sins are concealed, and good qualities made public? For frequently, as we have said, pride is hidden, and chastity is publicly known; and therefore the chastity which has been long made a show of, is lost towards the end of life, because the concealed pride is sustained unamended even to the end. Another is busy in almsgiving, he distributes his own goods; but he is yet a slave to many acts of injustice, or perhaps employs his tongue in detraction. And it is frequently the case, that he, who had been compassionate, is inflamed, at the end of his life, with the stimulants of rapacity and cruelty. And it is the effect of a most righteous judgment, that he loses before men, even that by which he pleased men, who was never careful to amend that, by which he was displeasing to God. Another studies patience; but while he does not avoid envying others, and keeping malice in his heart, he at last becomes impatient, who for a long while grieved in secret. These therefore are in some measure ‘gold,’ and in some measure ‘clay.’ And this ‘gold’ is strewed as ‘clay,’ when even the virtue, which had shone brightly before men, is scattered by the force of secret sins. But we think it worth while to consider more accurately the excellence of the heavenly dispensation in these cases.
30. For Almighty God often tolerates the secret sins of some persons, in order that He may so make use of their known virtues as to promote the interests of His own Elect. For some persons do not entirely forsake the world, and lay hold on the narrow way, not so as to persevere. But yet by their example they inflame those, who are about to persevere, to seek the narrow way. Whence it frequently happens that this good life which they seem to live, they live not for themselves, but rather for the Elect alone, when, though not about to persevere themselves, they excite others, who will persevere, to zeal in holy living. But we often behold some persons enter on a way, and hasten to the proposed spot; and others follow them, because they see them on the way, and they go on together to the same place. But it frequently happens that when any difficulty assails them, those who were going before, return back, and that those who were following reach the appointed spot. So doubtless are those who lay hold on the way of holiness, though not about to persevere. For they enter on the way of virtue, though not about to reach its end, for the very purpose of showing to those who are about to reach it, the way in which they should walk. And even the fall of these promotes, with no slight benefit, the advancement of the Elect. Because while they behold their fall, they tremble for their own state, and the ruin which condemns those, humbles these. For they learn to trust in the protection of heavenly assistance, when they see that many have fallen from their own strength. When therefore the reprobate seem to be acting rightly, they are pointing out as it were a level road for the Elect who are following them; but when they fall and lapse into wickedness, they show, as it were, to the Elect who are journeying after them, the pitfall of pride to be guarded against. Let this Leviathan then go his way, and ‘put beneath himself the rays of the sun,’ and ‘cast under him the gold like clay.’ Almighty God knows how to use aright the sin of the reprobate for the comfort of His own Elect, when they who are about to reach Him, both advance toward Him by their own merits, and are frequently corrected in their proud thoughts by the lapses of others. But if this Leviathan acts thus even with those whom some virtue distinguishes, what is he likely to do with those whose mind is not in any degree raised up above earthly desires? These persons however the divine discourse plainly mentions.

[AD 604] Gregory the Dialogist on Job 41:31

31. What is expressed by the ‘sea’ but the life of the worldly, what by the ‘deep’ [‘profundum’] but their deep and hidden thoughts? And this deep sea this Leviathan makes to boil like a pot, because it is doubtless quite plain, that in the time of the last persecution he studies to excite the minds of the reprobate against the life of the Elect by the flame of cruelty. Then does the deep sea boil as a pot, when he inflames with strong heat the hearts of the lovers of this world, and when those who in this time of peace kept their malice close within itself, then boil over with the heat of most savage persecutions, and with the headlong liberty of open cruelty breathe forth that hatred of ancient envy, which they had long suppressed. But because, when persuaded by deadly error they so serve Antichrist in these doings, as to imagine that they are the more truly doing service to Christ; after he had said, He will make the deep sea to boil like a pot, be fitly subjoined,
He will make it as when ointments boil.
32. For ointments when they boil give forth the fragrance of sweetness. Because then this Leviathan will so seduce the hearts of the reprobate, that, whatever they do from the wickedness of unbelief, they imagine they are doing it for the truth of the right faith, that which they do with zeal for religion, smells, as it were, sweetly to them. Whence the Truth says to His disciples in the Gospel; That every one that killeth you, will think that he doeth God service. [John 16, 2] They, therefore, boil as a pot, while they cruelly persecute: but this very persecution smells, to their sense, with the fragrance of ointments, when their mind, deceived by vain imaginations, thinks that it is doing God service. For in Holy Scripture by the sweet smell of ointments is usually signified an opinion of virtues. Whence the Bride in the Song of Songs, longing for the Bridegroom, says, We run in the odour of Thy ointments. [Cant. 1, 3] And hence the Apostle Paul, knowing that he was fragrant with the praise of virtues, says, We are unto God a sweet savour of Christ. [2 Cor. 2, 15] Because, therefore this Leviathan involves the ministers of that accursed vessel of his in deeds of cruelty, under the notions of praise, and the pretext of virtue, after He had said, He will make the deep sea to boil as a pot: He immediately rightly adds, He will make it as when ointments boil. For the sea which boils with the fire of cruelty, He shows to boil as ointments, in the judgment of those same persons, who are excited by the feigned name of virtue; in order that they may become more atrocious in their cruelty, the more they believe that they even deserve rewards for their zeal for religion. And in the Divine judgment it is just that they, who neglect to consider and guard the power of piety, should be deceived by the odour of their own fancy. Whence, to increase the illusion, signs also and prodigies attend them when committing their cruelties.

[AD 604] Gregory the Dialogist on Job 41:31-33

“It will esteem the deep as growing old.” … This Leviathan, therefore, will look on the deep as growing old [white-haired], because it so infatuates the hearts of the reprobate as to infuse in them a suspicion that the approaching [eternal] judgment may come to an end. For it imagines that the abyss is growing old in thinking that the heavenly infliction of punishment will ever be brought to a close. This ancient deceiver, therefore, in the minds of the wicked that it binds up, makes light of future punishments, as if they were bound by a terminal limit. This only prolongs their faults without any limit from reproof, and that they may not put here an end to their sins the more they imagine the punishments of sins will be there brought to a close.…[In these ways] “there is no power on earth that can be compared with it.” … For though it has lost the happiness of eternal felicity, yet it has not lost the greatness of its nature. By this strength it still surpasses all human things, though it is inferior to holy people, by the baseness of its deserts. Hence the meritorious recompense of the saints, who are contending against [the devil], is the more increased, the more it is defeated by [the saints] when it boasts that by the power of its nature, it has a right to rule over people. It follows, “Which was made to fear no one” [a creature without fear]. The Leviathan was so indeed made by nature as to be bound to feel a chaste fear for its Creator; that is to say, with a subdued and fearless fear, not with the fear that love casts out, but with fear that remains for ever and ever.… Even the Leviathan had thus been so created, as with joyful dread to fear its Maker with love and to love him with fear. But by its own perversity, [the Leviathan] was made such as to fear no creature.

Source: MORALS ON THE BOOK OF JOB 34.34-40

[AD 604] Gregory the Dialogist on Job 41:32

33. For a ‘path’ is said to shine after Leviathan, because wherever he passes along, he leaves behind him great astonishment from the brightness of his miracles, and wherever he goes forth, either by himself or by his ministers, he glitters with lying wonders. Whence the Truth says in the Gospel, that which we have already frequently quoted; There will arise false Christs, and false prophets, and will give signs and wonders, so as even for the Elect, if possible, to be led into error. [Mark 13, 22] A path, therefore, shines after Leviathan, because he enlightens by prodigies the deeds of those, whose hearts he penetrates; in order, doubtless, to keep their minds more deeply involved in the darkness of error, the more powerfully he displays, as it were, by their means the light of miracles without. But there are some, who retaining in their memory both the words of the Prophets, and the precepts of the Gospel, know that both the wonders he displays are false, and that the punishments, to which he leads them on by his deceit, are true. Because, therefore, this Leviathan does not deceive their hearts by a display of sanctity, he presents himself to them with another illusion. For he observes some persons, though knowing these things, yet loving the present life; to whose minds he proceeds to make light of future punishments; he asserts, that the sentence of severity will at length terminate; and hurries them on, when craftily deceived, to present pleasures. Whence it is also immediately fitly subjoined;
He will esteem the deep [‘abyssum’] as growing old.
34. That the eternal and incomprehensible judgments are usually designated by the name ‘deep’ the Psalmist witnesses, saying, Thy judgments are a great deep. [Ps. 36, 6] But old age is sometimes put for the approach of the end. Whence the Apostle says, That which decayeth and waxeth old, is near to destruction. [Heb. 8, 13] This Leviathan, therefore, will look on the deep as growing old, because he so infatuates the hearts of the reprobate, as to infuse in them a suspicion that the approaching judgment may come, as it were, to an end. For he considers that the abyss is growing old, who thinks that the heavenly infliction of punishment will ever he brought to a close. This ancient deceiver, therefore, makes light in his members, that is, in the minds of the wicked, of future punishments, which he bounds, as it were, by a certain limit, in order that he may prolong their faults without any limit from reproof, and that they may not here put an end to their sins, the more they imagine that the punishments of sins will be there brought to a close.
35. For there are those even now, who neglect to put an end to their sins, for the very reason that they suspect that the future judgments upon them will, some time or another, have an end. To whom we briefly reply; If the punishments of the reprobate will at any time be ended, the joys of the blessed will also be ended at last. For the Truth says by His own mouth, These shall go away into eternal punishment, but the righteous into life eternal. [Matt. 25, 46] If, therefore, this is not true which He has threatened, neither is that true which He has promised. But they say, He threatened eternal punishment to sinners, in order to restrain them from the perpetration of sins; because He ought to threaten, not inflict, eternal punishments on His creature. To whom we reply at once: If He has made false threats in order to withdraw [‘corrigere’] from unrighteousness, He has also made false promises, in order to encourage to righteousness. And who can tolerate this madness of theirs, who, while they assert in their fair offers that the punishments of the reprobate are terminated, overthrow by their assertion the rewards, and recompenses, of the Elect also? Who can tolerate their madness, who endeavour to establish that that is not true which the Truth has threatened concerning eternal fire, and who, while busy in declaring God to he merciful, are not ashamed to proclaim Him to be false?
36. But they said, A fault, which has an end, ought not to he punished without end. Almighty God is doubtless just, and that which is not committed with eternal sin, ought not to be punished with eternal torment. To whom we reply at once, that they would say rightly, if the just and strict Judge at His coming considered not the hearts, but only the doings of men. For the wicked have sinned with a limit, because their life had a limit. For they would have wished to live without end, in order that they might continue in their sins without end. For they are more eager to sin than to live; and they therefore wish to live for ever here, in order that they may never cease to sin, as long as they live. It pertains then to the justice of the strict Judge, that they should never be free from punishment, whose mind desired when in this life never to be free from sin; and that no end of punishment should be granted to the wicked, because as long as he was able he wished to have no end to his sin.
37. But they say, No just person revels in cruelty, and an offending servant is ordered by his just master to be scourged, in order to be corrected of his wickedness. He is, therefore, scourged for some object, when his master delights not in his tortures. But to what end will the wicked ever burn, who have been consigned to the fires of hell? And because it is certain that the Merciful and Almighty God revels not in the tortures of the wicked, why are the wretched put to torture, if they make not expiation? To whom we reply at once, that Almighty God, because He is merciful, revels not in the torture of the wretched; but because He is just, He ceases not, even for ever, from punishing the wicked. But all the wicked are punished with eternal suffering, and indeed by their own iniquity; and yet they are burnt for some purpose, in order, namely, that all the just may behold in God the joys they experience, and may see in them the punishments they have escaped; in order that they may acknowledge that they are the more indebted to Divine grace, the more they see the eternal punishment of the sins, which by His help they were able to avoid.
38. But they say, And where then is their saintship, if they will not pray for their enemies, whom they will then see burning, though it is expressly said to them, Pray for your enemies? [Matt. 5, 44] But we reply at once, They pray for their enemies at that time when they are able to convert their hearts to fruitful penitence, and save them by this very conversion. For what else must we pray for our enemies, except that which the Apostle says, That God may give them repentance, and that they may recover themselves from the snares of the devil, by whom they are held captive unto his will? [2 Tim. 2, 25. 26.] And how will prayers be made at that time for them, when they can no longer be in any degree turned from iniquity to works of righteousness? There is, therefore, the same reason for not praying then for men condemned to eternal fire, as there is now for not praying for the devil and his angels who have been consigned to eternal punishment. And this is now the reason for holy men not praying for unbelieving and ungodly men who are dead; for they are unwilling that the merit of their prayer should be set aside, in that presence of the righteous Judge, when in behalf of those whom they know to be already consigned to eternal punishment. But if even now the just when alive do not sympathize with the unjust who are dead and condemned, (when they know that they themselves are still enduring from their flesh that which will be called into judgment,) how much more severely do they then regard the torments of the wicked, when, stripped of every sin of corruption, they will themselves cleave more closely and firmly to righteousness? For the power of severity so absorbs their minds, by means of their cleaving to the most righteous Judge, that they take no pleasure whatever in any thing which is at variance with the strictness of that inward rule. But because we have made these brief remarks against the followers of Origen [See Huetii Origeniana, B. 2. q. 11.], as the opportunity occurred, let us go back to the course of exposition, from which we have digressed. After the merciful Lord had pointed out the crafty machinations of this Leviathan, openly announcing all the fierce oppressions he inflicts outwardly on the Elect, and every thing which he infuses into the reprobate within by his flattering suggestion.

[AD 604] Gregory the Dialogist on Job 41:33

39. His power upon earth is said to be preeminent over all, because though he has fallen below men by the merit of his doings, yet he transcends the whole human race by the condition of his angelic nature. For though he has lost the happiness of eternal felicity, yet he has not lost the greatness of his nature; by the strength of which he still surpasses all human things, though he is inferior to holy men, by the baseness of his deserts. Whence also the meritorious recompense of the Saints, who are contending against him, is the more increased, the more he is defeated by them, who boasts that, by the power of his nature, he has as it were a right to rule over men. It follows;
Who was made to fear no one.
40. He was indeed so made by nature, as to be bound to feel a chaste fear for his Creator; that is to say, with a subdued and fearless fear, not with the fear which love casts out, but with the fear which remains for ever and ever, that is, which love begets. For a loving wife fears her husband in one way, an offending handmaid fears her master in another. He had therefore been so created, as, with joyful dread, to fear his Maker with love, and to love Him with fear. But by his own perversity he was made such as to fear no one. For he scorned to be subject to Him by Whom he had been created. For God is in such way above all, as to be Himself subject to no one. But this Leviathan, beholding the height of His loftiness, aimed at the privilege of the fatal liberty of ruling over others, and being subject to no one, saying, I will ascend above the height of the clouds, and I will be like the Most High. [Is. 14, 14] But he lost His likeness, because he proudly desired to be like Him in loftiness. For he who was bound to imitate His charity, in subjection, aimed at gaining His loftiness, and lost through pride that which he was able to imitate. He would, doubtless, have been lofty, if he had been willing to cleave to Him Who is truly lofty. He would have been lofty, if he had been contented with a participation in true loftiness. But while he proudly aimed at high estate by himself, he rightly lost that which was participated. For having left that First Cause, to Whom he was bound to adhere, he aimed at being, in a sense, his own first cause [‘principium’]. Having forsaken Him, Who was able truly to be sufficient for him, he decided that he was able to be sufficient for himself, and fell the more beneath himself, the more he raised himself up against the glory of his Creator. For him, whom a slavery akin to freedom exalted, a slavish freedom cast down. With which liberty he is so let loose, as to fear no one, but he is grievously restrained by this very want of restraint. For, by the heavenly judgment which wisely ordains all things, the liberty which he desired, fettered him; because he, who was able to subdue even the elements, if he had been willing to fear the One Whom he ought, is now, though in every way not fearing, subject to every punishment. He doubtless would fear One with possession of all things, who now, by not fearing One, suffers all things.
41. He was therefore made to fear no one, no one, that is, because not even God. But he neither feared that which he was about to suffer. But it had been doubtless more blessed for him to avoid punishments, by fearing them, than by not fearing, to endure them. He changed therefore his desire after high estate into hardness of heart, in order that he, who sought in his ambition to rule over others, might feel not, through hardness of heart, that he has wrought wickedly. For because he did not obtain the right of the power he sought for, he found the madness of insensibility a kind of remedy for his pride; and because he was not able, by going beyond, to surpass all things, he, by making light of these, prepared himself to meet all things. But his pride is still further carefully described.

[AD 455] Julian of Eclanum on Job 41:34

This is the true description of the beast according to the faithful [understanding] of the story. There must be no doubt about their great size because of the power of the Creator. However, [these words] are also addressed to a plane of higher intellect, so that we may believe through them that something else is signified as well, and therefore the strength of spiritual iniquity may be perceived more easily in the image of the bodies. As these [beasts] are deadly for the body, so they are for human morality, and as the sin of pride must be imputed to them, so it must be punished.

Source: EXPOSITION ON THE BOOK OF JOB 41:25

[AD 604] Gregory the Dialogist on Job 41:34

42. That is, he looks down as if from above on all, who are, as it were, placed beneath him; because while he strives in his intention against his Maker, he scorns to think any one like himself. And this fitly suits his members also, because all the wicked, elated through swelling of heart, despise with the haughtiness of pride all whom they behold. And if they ever respect them outwardly, yet within, in the secret of their heart, where they are great in their own estimation, they consider the life and the merits of others inferior to themselves. And they look on them as beneath themselves, because, through the lofty thought of their heart, they have placed themselves on a kind of high eminence. To whom it is well said by the Prophet; Woe unto you that are wise in your own eyes, and prudent in your own sight. [Is. 5, 21] Hence also Paul says; Be not wise in your own conceits. [Rom. 12, 16] Hence it is said to Saul by the Divine reproof; When thou wast little in thine own eyes, did I not make thee a head in the tribes of Israel? [1 Sam. 15, 17] For he is little in his own eyes, who in considering himself, regards himself as inferior to the merits of others. For whoever in the loftiness of his thought extends himself above the merits of others, looks, as it were, on himself as great. But the reprobate Saul remained not in the good which he had begun, because he was swollen with pride at the power he had received. But, on the other hand, David, ever thinking humbly of himself, and counting himself inferior, in comparison with the same Saul, after he had met with an opportunity of striking, and spared this same raging adversary, prostrated himself with humble profession, saying; Whom dost thou pursue, O king of Israel? whom dost thou pursue? A dead dog, and a single flea. [l Sam. 24, 15] And he had been already certainly anointed as king, and had already learned by Samuel praying, and pouring the oil upon his head, that Divine Grace, having rejected Saul, was preserving him to hold the helm of the kingdom. And yet with humble mind he was prostrating himself to his persecuting adversary, to whom he knew that he had been preferred in the Divine judgment. He therefore humbly placed himself beneath him, to whom he knew that he was incomparably superior through the grace of election. Let those then, who are still ignorant in what rank they are held by God, learn in what way they should humble themselves to their neighbours, if even His Elect thus humble themselves before those, to whom they know they are already preferred in His secret judgments.
43. But it is a usual mark of the Elect, that they ever think more meanly of themselves than they really are. For hence it is said by the same David; If I did not think humbly, but exalted my soul. [Ps. 131, 1] Hence Solomon invites the little ones to wisdom, saying; If any is a little one, let him come to her. [Prov. 9, 4] But he who as yet despises not himself, does not lay hold of the humble wisdom of God. Hence the Lord says in the Gospel; I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them to little ones. [Matt. 11, 25] Hence again the Psalmist says; The Lord keeping little ones. [Ps. 116, 5] Hence the teacher of the Gentiles says; We became little ones in the midst of you. [1 Thess. 2, 7] Hence advising his disciples, he says; Each esteeming others better than themselves. [Phil. 2, 3] For, because every wicked person considers every one whom he knows, to be inferior to himself, the righteous, on the contrary, endeavours to regard all his neighbours as superior to himself. And lest, when one person humbles himself before another, this humiliation should tend to the pride of the other, he rightly admonished both parties, saying; Each esteeming others better than themselves: in order that in the thoughts of the heart I should prefer him to myself, and he in return should prefer me to himself; so that, when the heart is kept down on either side, no one may be elated by the honour bestowed on him.
44. But the reprobate, because they are members of this Leviathan, scorn either to know or to maintain this form of humility. Because, though they sometimes show themselves outwardly humble, yet they neglect to maintain the power of humility within. And it often happens to them that if they ever perform one single good thing, however trifling, they immediately turn away the thought of their mind from all their faults, and ever look with all their attention at even this last good thing they may have done, and that from this they regard themselves as already holy, forgetting all the wickedness they have committed, keeping in mind only their one good action, which perhaps they were able but imperfectly to execute. As, on the other hand, it is usually the case with the Elect, that though powerful in the grace of many virtues, one sin, however inconsiderable, greatly harasses and assails them, in order that, by considering that they are weakened in one quarter, they may not pride themselves on those virtues in which they are powerful. And while they tremble at their weakness, they also maintain more humbly that point in which they are strong. The wicked, therefore, by thus incautiously looking at their one inconsiderable good quality, discern not the many and grievous sins in which they are plunged. And it is so ordered by a marvellous dispensation, that the Elect from the fear of being weakened by even their most minute sin, lose not the great virtues to which they have advanced.
45. It is so ordered then by the rule of the righteous and secret judgment, that their evils are of service to the one, and that their good things are injurious to the others; when these make use of their slight sins for their advance in virtue, and those avail themselves of their smallest good deeds to add to their sin. For these advance to greater perfection in virtue from the fact that they are tempted to sin. But those fall back into greater sin, from the fact that they boast of then goodness. The reprobate therefore applies what is good to a bad purpose, and the virtuous applies what is had to a good purpose. As it frequently happens that one person falls into the evil of sickness from wholesome food taken improperly, and that another, by taking the poison of a serpent in a medicine of proper composition, gets the better of his troublesome sickness. He therefore who would not use his wholesome food aright, perishes fatally by the very means from which others live in health. But he who took care to use the serpent’s poison cautiously, lives in health by the very means by which others perish fatally. We call then not the wickedness itself, but the suggestion of wickedness, with which we are often tempted against our will and efforts, the poison of the serpent. But this is then turned into a remedy, when the mind which is raised on high by its virtues, is brought low by the temptations it sees ranged against it. Whatever works then the wicked, and those who are rejected from the approval of inward examination, may perform, with whatever virtues they may shine forth, they are utterly ignorant of the sense of humility; doubtless because they are members of this Leviathan, of whom it is said by the voice on high, He beholdeth every high thing. Because not only by himself, but by the hearts of those whom he has possessed, he looks down as from an high place on all beneath him.
46. But it must be observed, that this Leviathan, who is described by a beast which possesses a body, is described as looking on high, because, namely, when pride of heart extends outwardly as far as to the body, it is first indicated by the eyes. For they, being puffed up by the swelling of pride, look, as it were, from on high, and the more they depress, the higher they raise, themselves. For unless pride showed itself through the eyes, as if through certain outlets [‘fenestras’], the Psalmist would never say to God, Thou wilt save the humble people, and wilt bring down the eyes of the proud. [Ps. 18, 27] Unless pride poured forth through the eyes, Solomon would not say also concerning the pride of Judaea; A generation, whose eyes are lofty, and their eyelids lifted up on high. [Prov. 30, 13] Because then this Leviathan is designated by an animal possessing a body, and pride, when it comes forth into the body, more plainly rules over the eyes, the ancient enemy is described as seeing all men, as it were, from on high. But because many points are brought forward to set forth the enemy of the human race, the mind is very desirous, that some one point should be more plainly stated, in the end of the Lord’s speech, by which his members can be pointed out by a brief description. It follows;
He is a king over all the children of pride.
47. This Leviathan, in order to fall in all the points mentioned above, smote himself with pride alone. For he would not wither up, through those many branches of sins, had he not first, through this, become rotten in the root. For it is written, Pride is the beginning of all sin. [Ecclus. 10, 13] For by this he himself fell, by this he overthrew men who followed him. He assaulted the health of our immortality with the same weapon as he destroyed the life of his own blessedness. But God introduced it at the end of His speech, for this reason, that by mentioning the pride of this Leviathan after all his sins, He might point out what was worse than all sins. Although further, from the fact of its being placed at the bottom, it is pointed out to be the root of vices. For as a root is covered over beneath, but yet branches expand outwardly from it, so pride conceals itself within, but open vices immediately shoot forth from it. For no evils would come forth to view, if this did not fetter the mind in secret. This is that which makes the mind of this Leviathan to boil as a pot. And by this he agitates also the minds of men with a kind of glow of madness, but he shows by their outward deeds how he subverts the mind of the person he agitates. For that first boils with pride within, which afterwards foams forth in works without.
48. But because an opportunity has offered itself of speaking about pride, we ought to examine into it with greater minuteness and anxiety, and to point out with what power or in what way it enters the minds of men, and on whom, and in what way, it commits ravages. For other sins assail those virtues only by which they themselves are destroyed; as, namely, anger patience, gluttony abstinence, lust continence. But pride, which we have called the root of vices, far from being satisfied with the extinction of one virtue, raises itself up against all the members of the soul, and as an universal and deadly disease corrupts the whole body. So that whatever is doing when it makes its assaults, even if it appears to be a virtue, vain-glory alone, and not God, is served thereby. For when pride assaults the mind, a kind of tyrant closely invests, as it were, a besieged city: and the wealthier is any one he has seized, the more harshly does he rise up in his authority; because the more largely the business of virtue is transacted without humility, the more widely does pride exercise its sway. But whoever has with enslaved mind admitted its tyranny within, suffers this loss first of all, that from the eye of his heart being closed, he loses the equitableness of judgment. For even all the good doings of others are displeasing to him, and the things which he has done, even amiss, alone please him. He always looks down on the doings of others, he always admires his own doings; because whatever he has done, he believes that he has done with singular skill; and for that which he performs through desire of glory, he favours himself in his thought; and when he thinks that he surpasses others in all things, he walks with himself along the broad spaces of his thought, and silently utters his own praises. But the mind is sometimes brought to such haughtiness, as in his pride to be unrestrained even in boastfulness of speech. But ruin follows the more easily, the more shamelessly a man is puffed up in his own mind. For hence it is written, The heart is exalted before a fall. [Prov. 16, 18] Hence it is said by Daniel, The king was walking in the palace of Babylon, and he answered and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, in the glory of my beauty? [Dan. 4, 29] But how vengeance swiftly aroused repressed this pride, he immediately added, saying, While the word was yet in the king’s mouth, there fell voice from heaven, To thee it is said, O king Nabuchodonosor, the kingdom shall depart from thee, and they shall drive thee out from men, and thy habitation shall be with cattle, and wild beasts: thou shalt eat hay as an ox, and seven times shall be changed over thee. [ib. 31] Behold, because the pride of mind vented itself even in open words, the forbearance of the Judge immediately burst out in his sentence; and smote him the more severely, the more immoderately his pride exalted itself; and because he enumerated and mentioned the goods in which he flattered himself, he heard the evils enumerated with which he was to be smitten.
49. But it should be understood, that this very pride, of which we are speaking, possesses some persons in secular, and others in spiritual concerns. For one prides himself on gold, another on eloquence, one on weak and earthly things, another on the highest and heavenly virtues. And yet one and the same thing is going on before the eyes of God, though, as it comes to the hearts of men, it is clothed in their sight with a different garb. For when he who was at first proud of earthly glory, is afterwards elated at his sanctity, pride has never forsaken his heart, but, coming to him as usual, it has changed its garment, that it may not be recognised.
50. It should be known also, that it attacks rulers in one way, and subjects in another. For it suggests to the thoughts of a ruler, that he has by the sole merit of his life risen above others; and if he has ever done any things well, it suggests them unseasonably to his mind. And when it suggests that he has specially pleased God, in order the more easily to enforce its suggestion, it brings forward in evidence, the recompense of the power entrusted to him; saying, That unless Almighty God perceived thee to be better than these men, He would not have given them all under thy power. And it presently exalts his mind, points out that those who are under his power are vile and worthless, so that he no longer regards any body as fit for him to speak to on equal terms. And hence the calmness of his mind is soon turned into wrath; because when he despises all, when he blames without any moderation the understanding, and the conduct of all, he swells out the more unrestrainedly into anger, the more he considers that those who are committed to his charge, are not worthy of him.
51. But, on the other hand, when pride urges on the heart of subjects, it strives especially to make them neglect entirely the consideration of their own conduct, and in their silent thoughts always to become judges of their ruler. For when they look unseasonably for what they ought to blame in him, they never notice what to correct in themselves. And hence they perish the more dreadfully, the more they avert their eyes from themselves; because they stumble and fall in the journey of this life, while they fix their attention elsewhere. They declare that they are sinners indeed, but not to such a degree that they should be delivered up to the control of so hurtful a person. And while they despise his doings, while they scorn his precepts, they are plunged into such madness, as to think that God does not care for the concerns of men; because they grieve that they have been put under the charge of one, who is, as it were, deservedly blamed. And while they are thus proud against their ruler, they also rise up against the sentence of their Maker. And whilst they pass sentence on the conduct of their pastor, they impugn also the wisdom of Him who orders all things. But they often oppose the commands of their ruler impertinently, and term this haughtiness of language, liberty. For pride frequently thus presents itself, as if it were proper liberty, just as fear frequently puts itself in the place of humility. For, just as many are silent through fear, and yet consider that they are silent from humility, so do some speak from the impatience of pride, and yet think that they are speaking with rightful freedom. But sometimes inferiors utter not the impertinencies which they feel; and they whose loquacity is hardly restrained, are sometimes silent solely from the bitterness of their inward rancour. But, by suppressing through grief of mind their words of impertinence, though they are wont to speak wickedly, they are more wickedly silent. Because when on having sinned they hear any correction, they keep back, through indignation, the words of reply. Whenever they are treated harshly, they frequently break out into words of complaint at this very harshness. But when their teachers prevent them with gentleness, they are more grievously indignant at this very humility, with which they are prevented. And their mind is the more vastly inflamed, the more considerately it is regarded as weak. These doubtless, because they are ignorant of humility, which is the parent of virtues, lose the benefit of their labour, even if there are any good things which they seem to do; because the height of the rising fabric is not strongly fixed, which is not by the strength of its foundation made fast on the rock. That then which they build rises up only to fall, because before they erect the fabric they do not first prepare the foundations of humility. But we thoroughly lay open their inmost character, if we show what they are in a few outward points.
52. For to all who swell within with proud thoughts there is noisiness in their speech, bitterness in their silence, dissoluteness in their mirth, wrath in their sorrow, unseemliness in their conduct, comeliness in their appearance, erectness in their gait, rancour in their reply. Their mind is ever strong in inflicting, weak in enduring, contumely; sluggish in obeying, importunate in provoking others; slothful in those things which it ought, and has power, to do, but ready for those which it neither ought, nor is able, to do. In that which it seeks not of its own accord, it is turned by no exhortation, but it seeks to be compelled to do that which it secretly longs for, because while it fears to become cheap from indulging its desire, it wishes to suffer compulsion even in its own will.
53. Because then we have said that the minds of men are tempted in one way by carnal, and in another by spiritual, concerns, let those hear; All flesh is grass, and the glory thereof as the flower of grass. [Is. 40, 6] And let these hear that which is said to some persons after their miracles; I know you not whence ye are; depart from Me, all ye workers of iniquity. [Luke 13, 27] Let those hear; If riches increase, set not your heart upon them. [Ps. 62, 10] Let these hear that the foolish virgins, who come with empty vessels, are shut out from the marriage within. [Matt. 25, 12] Again, because we have said before, that rulers are tempted in one way, and subjects in another, let those hear that which is said by a certain wise man; Have they made thee a ruler? Be not lifted up, but be among them as one of them. [Ecclus. 32, 1] Let these hear; Obey them that have the rule over you, and be subject to them, for they watch as if about to give an account for your souls. [Heb. 13, 17] Let those, when they boast of the power they have received, hear that which is said by the voice of Abraham to the rich man in flames; Son, remember that thou in thy life time receivedst thy good things. [Luke 16, 25] Let these, when they break into complaints against their rulers, hear that answer which is given to the murmuring people by the voices of Moses and Aaron; Nor is your murmur against us, but against the Lord. For what are we? [Ex. 16, 8] Let those hear; They shall be troubled in the sight of Him Who is the Father of orphans, and the Judge of widows. [Ps. 68, 4] Let these hear what is said against the contumacy of subjects; Whosoever resisteth the power, resisteth the ordinance of God. [Rom. 13, 2] Let all together hear; God resisteth the proud, but giveth grace to the humble. [James 4, 6] Let all hear; Every one that exalteth his heart is unclean before God. [Prov. 16, 5] Let all hear; Why art thou proud, O earth and ashes? [Ecclus. 10, 9] Against the plague of this sickness, let us all hear that, which the Truth our Instructor teaches, saying; Learn of Me, for I am meek, and lowly in heart. [Matt. 11, 29]
54. For for this end the Only Begotten Son of God took on Him the form of our infirmity; for this the Invisible appeared not only visible, but even despised; [Phil. 2, 5-8] for this He endured the jests of contumely, the reproaches of derisions, and the torments of sufferings, that God in His humility might teach man not to be proud. How great then is the virtue of humility, since for the sole purpose of truly teaching it, He Who above estimation is great, became little, even to suffering? For since the pride of the devil caused the origin of our fall, the humility of God was found out as the instrument of our redemption. For our enemy who was created great among all things, wished to appear exalted above all things. But our Redeemer remaining great above all things, deigned to become little among all things.
55. But we both detect more readily the cause of pride, and lay bare the foundations of humility, if we briefly mention and run over what the author of death, and what the Creator of life declare. For the one says; I will ascend into heaven. [Is. 14, 13] But the Other says by the Prophet, My soul is filled with evils, and My life hath drawn nigh unto hell. [Ps. 88, 4] The one says; I will exalt my throne above the stars of heaven. [Is. 14, 13] The Other says to mankind expelled from the abodes of Paradise; Behold, I come quickly, and I will dwell in the midst of thee. [Zech. 2, 10] The one says; I will sit in the mount of the testament, on the sides of the north. [Is. 14, 14] The Other says; I am a worm, and no man, the reproach of men, and the outcast of the people. [Ps. 22, 7] The one says; I will ascend above the height of the clouds; I will be like the Most High. [Is. 14, 14] The Other; When He was in the form of God thought it not robbery to be equal with God, but emptied Himself, taking the form of a servant; [Phil. 2, 6] and He speaks by His members, saying; Who is like unto Thee, O Lord? [Ex. 15, 11] The one speaks by his members, saying; I know not the Lord, neither will I let Israel go. [Ex. 5, 2] The Other says by Himself; If I should say I know Him not, I shall be a liar, like unto you: but I know Him, and keep His saying. [John 8, 55] The one says; The rivers are mine, and I have made them. [Ez. 29, 9] The Other says; I can of Mine own Self do nothing. [John 5, 30] And again; My Father that abideth in Me, He doeth the works. [John 14, 20] The one, when showing all kingdoms, says; All this power will I give Thee, and the glory them, for they are delivered to me, and to whom I will give them. [Luke 4, 6] The Other says; Ye shall drink indeed of My cup, but to sit on My right hand, or on My left, is not Mine to give to you, but to them for whom it is prepared of My Father. [Matt. 20, 23] The one says; Ye shall be as gods, knowing good and evil. [Gen. 3, 5] The Other says; It is not for you to know the times or the moments which the Father hath put in His own power. [Acts 1, 17] The other, in order that the Divine Will might be despised, and his own enforced, says; Why hath God commanded you, that ye should not eat of every tree of Paradise? [Gen. 3, 1] And a little after; For God doth know, that in whatsoever day ye eat thereof, your eyes shall be opened. [ib. 5] The Other says; I seek not Mine own will, but the will of Him Which hath sent Me. [John 5, 30] The one speaks by his members, saying; Let there be no meadow, which our luxury does not pass through, let us crown ourselves with roses before they be withered, let us leave every where tokens of our joy. [Wisd. 2, 2] The Other announces to His members, saying, Ye shall weep and lament, but the world shall rejoice. [John 16, 20] The one teaches the minds who are subject to him nothing else but to aim at the height of loftiness, to transcend all their equals in swelling of mind, to surpass with lofty pride the society of all men, and to exalt themselves even against the might of their Creator: as is said of these very persons by the Psalmist; They have passed into the affection of the heart, they have thought and spoken wickedness, they have spoken iniquity on high. [Ps. 73, 7] The Other when approaching the spitting, the palms of the hands, the buffets, the crown of thorns, the cross, the spear, and death, admonishes His members, saying; If any man serve Me, let him follow Me. [John 12, 26]
56. Because then our Redeemer rules the hearts of the humble, and this Leviathan is called the king of the proud, we know plainly, that pride is a most evident token of the reprobate, but humility, on the contrary, of the Elect. When it is known then which any one possesses, it is found out under what king he is fighting. For every one bears as it were a kind of inscription [‘titulum’] in his work, to show thereby easily under the power of what ruler he is serving. Whence it is also said by the Gospel; Ye shall know them by their fruits. [Matt. 7, 16] Lest then the members of this Leviathan should deceive us by performing even wonders, the Lord has pointed out a plain token by which they can be detected, saying; He is a king over all the children of pride. For though they sometimes assume a pretended appearance of humility, yet they cannot conceal themselves in every point. For since then pride cannot bear to be long concealed, when it is concealed by one action it is exposed by another. But they who war under the king of humility, ever fearful, and circumspect on every side, fight against the darts of pride, and specially guard, as it were, the eye only of their body against the coming blows, when in themselves they principally defend their humility.