The following quotations come from:
Gregory the Great, Commentary on
Job (Ancient Bible Commentary in English; trans. John Litteral;
Ashland, Ky.: Litteral’s Christian Library Publications, 2014)
Book 11:
9. But it is to be considered,
that we shut up any thing under seal with this view, that when the time suits,
we may bring it out to the light. And we have learnt by the testimony of Holy
Writ, that Judaea, which is now left desolate, shall be gathered into the bosom
of the Faith at the end. Hence it is declared by Isaiah, For though thy
people Israel be as the sand of the sea, yet a remnant of them shall be saved.
[Is. 10, 22] Hence Paul saith, Until the fulness of the Gentiles should come
in, and so all Israel should be saved. [Rom. 11, 25. 26.] Therefore He That
removes His Preachers now from the eyes of Judaea, and afterwards exhibits
them, has as it were ‘shut up the stars under a seal,’ that the rays of the
spiritual stars being first hidden and afterwards beaming forth, she both being
now cast off may not see the night of her misbelief, and then by being
enlightened may find it out. It is hence that those two illustrious Preachers
were removed, but their death delayed, that they might be brought back in the
end for the purpose of preaching; of whom it is said by John, These are the
two olive trees and the two candlesticks standing before the Lord of the earth.
[Rev. 11, 4] One of whom ‘Truth’ by His own lips gives promise of in the
Gospel, saying, Elias truly shall first come, and restore all things.
[b] [Matt. 17, 11] They then are as if the ‘stars’ were ‘shut up under a seal,’
who both at this present are concealed that they appear not, and hereafter
shall appear that they may stand Him in good stead. Yet the Israelitish people,
which shall be gathered in full measure in the end, in the immediate infancy of
Holy Church is pitilessly hardened. For it rejected the Preachers of the Truth,
it spurned the message of succour. Yet this is effected by the marvellous
contrivance of the Creator with this view, that the glory of the persons
preaching, which if received might have lain hid in one people, being rejected
might be spread abroad among all the nations. Hence too it is fitly added
immediately afterwards ;
Ver. 8. Which alone
spreadeth out the heavens. (p. 183)
Book 14:
27. For he will then let himself
loose against the righteous with such a measure of iniquity, that even the
hearts of the very Elect shall be struck with no small consternation. Whence it
is written, Insomuch that if it were possible, they shall deceive the very
Elect. [Mat. 24, 24] Which, clearly, is said, not because the Elect shall
fall, but because they shall tremble with terrible alarms. Now at that time
both the latest Elect and the first Elect are described as maintaining the
conflict for righteousness against him, in that both they that shall be found
among the Elect at the end of the world, are destined to be laid low in the
death of the flesh, and they too who proceeded from the former divisions of the
world, i.e. Enoch and Elijah, shall be brought back amongst men, and shall be
exposed to the savageness of his cruelty still in their mortal flesh. This
one’s forces let loose in such terrible power, ‘the latest are astonied at, and
the first do dread,’ in that, though in respect of this, viz. that he is lifted
up by a spirit of pride, they despise all his temporal power, yet in respect of
this, that they are themselves still in mortal flesh, wherein they are liable
to suffer temporal anguish, they dread the very punishments, which they bear
with resolution; so that there is in them at one and the same time both
constancy derived from virtue, and alarm proceeding from the flesh; in that
though they be of the number of the Elect, so that they cannot be overcome by
torments, yet from this only that they are men, they fear the very torments,
that they overcome. So let it be said, In his days the last shall be
astonied, and terror shall seize on the first. In that he shall then shew
forth such signs, and do things so cruel and hard hearted, as to force them to
astonishment, whom he shall find at the end of the world, and to pierce with
the pang of carnal death the first fathers, who are reserved for his extirpation.
Therefore whereas he has described many particulars relating to all the wicked,
or to the head of the wicked himself, he immediately adds with a general
description,
Ver. 21. Surely, such are the dwellings of the wicked, and this is
the place of him that knoweth not God. (pp. 278-79)
Book 15:
For he saw that at the end of the
world Satan entering into the man, whom Holy Scripture calls Antichrist, is
lifted up with such exaltation, lords it with such power, is exalted with such
wonderful signs and marvels in the exhibiting of holiness, that his deeds
cannot be charged home to him by man, in that with the power of terribleness he
likewise unites the signs of holiness which is exhibited, and he says, Who
shall reprove his way to his face? ‘Who,’ that is to say, ‘of mankind may
dare to rebuke him? whose face does he dread to endure [or, ‘the sight of whom
he dreads’]? Yet not only Elijah and Enoch who are brought forward for the
rebuking of him, but even all the Elect ‘reprove his way to his face,’ whilst
they shew contempt, and whilst by excellence of mind they oppose his
wickedness. But because this they do by divine grace and not by their own
powers, it is rightly said now, Who shall reprove his way before his face? For
‘who’ is there save God, by whose aid the Elect are supported to have power to
withstand him? (p. 311)
Book 20:
[xxxiv]
66. In the preceding part of this
work [Book xiii. §. 48 &c.] the point was treated of, that before the
Coming of the Lord even the righteous did descend to the abodes of hell, though
they were kept not in woes but in rest. Which thing we omit to prove by
testimonies now, because we think it is already sufficiently proved there.
This, then, that is said, I know that Thou wilt deliver me to death, where
is the house appointed for all living, is rightly suited to blessed Job
even according to the history, whereas surely it appears that before the grace
of the Redeemer even the just were carried to the caverns of hell. For the mere
entering [‘admissio’] of ‘hell’ is itself called ‘the house of all living,’
because no one came hither, who before the Advent of the Mediator did not pass
by thereunto by the simple constitution of his state of corruption. No one came
hither, who did not go on to the death of the flesh, by the steps of that same corruption
belonging to him. Of which selfsame death it is evidently said by the Psalmist;
What man is he that liveth, and shall not see death? [Ps 89, 48] For
though Elijah is related to have been transported to heaven, nevertheless he
delayed, and did not escape death. For by the very mouth of Truth it is said; Elias
truly shall first come, and restore all things. [Matt. 17, 11] For he shall
come to ‘restore all things,’ since for this end surely is he restored to this
world, that he may both fulfil the functions of preaching, and pay the debt of
the flesh. (p. 413)
Book 35:
[xiv]
24. Although all these things are
truly stated according to the history, we are yet compelled by the very gifts
which were offered to go back to the mystery of allegory. For we ought not to
hear in a listless manner that they offered a sheep, and a single one, and a
golden earring, and a single one. And if perhaps it is not wonderful in the
mere letter why the sheep which was offered was one, yet it is very wonderful
why the earring was one. But what reference has a sheep to an earring, or an
earring to a sheep? We are compelled therefore, by the very definiteness
[‘fine’] of the gifts, to examine in the mysteries of allegory the former
statements also, which we have run through and treated superficially according
to the mere history. Because therefore Christ and the Church, that is, the Head
and the body, are one person, we have often said that blessed Job sometimes
typifies the head, sometimes the body. Preserving then the truth of the
history, let us understand that as performed under the type of the Church,
which is written, The Lord added all that had been to Job twofold. For
though Holy Church now loses many by the stroke of temptation, yet in the end
of this world she receives those things that are her own, twofold, when, having
received the Gentiles in full number, all Judaea also which shall then be
found, agrees to run to her faith. For hence it is written, Until the
fulness of the Gentiles should come in, and so all Israel should be saved. [Rom.
11, 25. 26.] Hence the Truth also says in the Gospel, Elias shall come, and
he shall restore all things. [Matt. 17, 11] For now the Church has lost the
Israelites, which she was unable to convert by preaching, but when, at that
time, on the preaching of Elias, she gathers together as many as she shall have
found, she receives as it were in fuller measure that which she has lost. (pp.
699-700)
27. But because Holy Church
suffers now from the estrangement of the Hebrews, and then is relieved by their
conversion, it is rightly subjoined; And comforted him over all the evil
that the Lord had brought upon him. They, namely, console Christ, they
console the Church, who repent of the error of their former unbelief, and
abandon the depravity of life by which they had opposed the teachers of the
truth. Is it not a weighty sorrow to preach fruitlessly to hard hearts, to
endure labour in setting forth the truth, but to find no fruit of our labour
from the conversion of our hearers? But the subsequent progress of their
hearers is on the other hand a great consolation to preachers. For the
conversion of a learner [‘proficientis’] is a consolation to his teacher. And
it is to be observed that they would not console him when exposed to the
scourge, but that they come to console him after the scourge; doubtless because
the Hebrews, despising at the time of His Passion the preaching of the faith,
disdained to believe Him to be God, Whom they had proved to be a man by His
death. Whence the Lord says by the Psalmist, I looked for one to lament with
Me, and there was none; I sought for one to comfort Me, and I found none. [Ps.
69, 20] For He found no one to comfort Him in His Passion, because in His
contempt of death He endured even His very enemies, for whom He came to death.
After his scourging, then, his neighbours come to console him; because the Lord
now also suffers in His members, but in the last times all the Israelites flock
together to the faith, on hearing the preaching of Elias, and return to the protection
of Him from Whom they had fled; and then is celebrated that splendid banquet by
the manifold assemblage of the people. At that time Job is shewn, as it were,
to be in health after his scourging, when, to those who are converted and
believe, the Lord is by the certainty of faith known to live, after His passion
and resurrection, immortal in the heavens. At that time Job is as it were seen
to be rewarded, when in the power of His Majesty He is believed to be God, as
He is, and those who before resisted Him are seen to be subjected to the faith.
Let the believing Hebrews therefore assemble together at the end of the world,
and offer, as if to Job in health, the vows of their oblations to the Redeemer
of mankind in the power of His Godhead. Whence it is also well subjoined; And
they gave him each one sheep, and one earring of gold. What is designated
by a ‘sheep’ but innocence, what by an ‘earring’ but obedience? For by a sheep
is expressed an innocent mind, but by an earring, hearing adorned with the
grace of humility. (700-1)
34. Let us open the eyes of
faith, and contemplate that last banquet of Holy Church at the reception of the
people of Israel. To which banquet that mighty Elias who is coming is engaged
as the inviter of the guests. Then do neighbours, then do friends, come with
gifts to Him, Whom they despised but a little before when exposed to the
scourge. For as the day of judgment draws near, either by the words of His
forerunner, or by certain signs which burst forth, does the might of the
approaching Lord shine out in a measure before them. And while they hasten to
prevent His wrath, they forward the time of their own conversion. But when
converted they come with gifts, because by offering their virtuous deeds, they
then reverence Him, Whom but a little before they derided in His Passion.
Doubtless by this their oblation fulfilling that which we behold already made
good in great measure, and which we believe is still to be made good in its
fulness; The daughters of Tyre shall adore Him with gifts. [Ps. 45, 12]
For then do the daughters of Tyre more fully adore Him with gifts, when
the minds of the Israelites, which are now overcome by the desires of this
world, bring to Him, Whom they proudly denied, when known at last, the
offerings of their confession. And although at these very times, at which
Antichrist draws near, the conduct of the faithful seems to be to a certain
extent less virtuous, although in the contest with that ruined man, mighty fear
constrains the hearts even of the strong; yet not only do all the faithful,
strengthened by the preaching of Elias, remain in the firmness of Holy Church,
but, as we said before, many also of the unbelievers are converted to the
knowledge of the faith. So that the remnants of the nation of Israel, which had
before been utterly rejected, crowd together to the bosom of the Church their
Mother with the most pious devotion. Whence it is now well subjoined;
Ver. 12. But the Lord
blessed the latter end of Job more than his beginning. (p 702)
