The following quotes are taken from:
Gregory the Great, Commentary on Job
(Ancient Bible Commentary in English; trans. John Litteral; Ashland, Ky.:
Litteral’s Christian Library Publications, 2014)
“It is written” used to introduce quotations from the Wisdom of Solomon and Sirach (“Ecclus”):
Book 4:
[xxxiv]
68. For though the just are
possessed by no riot of carnal desires, yet the clog of corruption binds them
down in this life with hard chains; for it is written, For the corruptible
body presseth down the soul, and the earthly tabernacle weigheth down the mind
that museth upon many things. [Wisd. 9, 15] So herein even, that they are
still mortal beings, they are weighed down by the burthen of their state of
corruption, and chained and bound by its clogs, in that they are not yet risen
in that liberty of an incorruptible life. (p. 84)
Book 24:
27. But for fear a man should
believe himself holy immediately on his conversion, and security should overthrow
him, whom the contest with pain could not overpower, he is permitted, in the
dispensation of God, after his conversion, to be wearied with the assaults of
temptations. The Red sea was already crossed by his conversion, but enemies
still oppose him to the face while in the wilderness of this present life. We
leave already our past sins behind us, as the Egyptians dead on the shore. But
destructive vices still assail us, as fresh enemies to obstruct the way on
which we have entered to the land of promise. Our former offences, as enemies
who were pursuing us, have been already laid low by the power of God alone. But
the assaults of temptations meet us to our face like fresh enemies, to be
overcome with our own endeavours also. Conversion in truth produces security:
but security is commonly the parent of negligence. To keep security from
generating carelessness, it is written, My son, in coming to the service of
God, stand in justice and fear, and prepare thy soul for temptation. [Ecclus.
2, 1] For he says, not for rest, but for temptation, because our enemy is the
more eager to conquer us as long as we are in this life, the more he discerns
that we are rebelling against him. He cares not to buffet those, of whom he
perceives that he can hold quiet possession. But he is excited the more
vehemently against us, inasmuch as he is expelled from our hearts, as if from
the rightful possession of his own habitation. It was this, which the Lord, in
a kind of economy, typified in His own person. For he did not permit the devil
to tempt Him till after His Baptism: suggesting to us thereby as a kind of sign
of our own future conversion, [Matt. 4, 1] that His members would have to
endure more severely the wiles of temptation, after they were beginning to
advance Godwards. After the first occasion then of sorrow and joy, which every
one feels in his endeavour after conversion, does this second time succeed.
Because a man is assaulted with the attack of temptations, in order that he may
not become relaxed by the carelessness of security. And he is generally
welcomed with great sweetness of consolation, at the beginning of his
conversion, but he experiences afterwards the severe labour of probation. (pp.
474-75)
Book 34:
[xxiii]
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 shews 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. (p. 690)
Sampling of other examples where Gregory quotes the Wisdom of Solomon and Sirach as scripture elsewhere in his commentary:
Book 1:
[xxvi]
36. Whoso longs for the eternal
country, lives without doubt sincere and upright; I mean, perfect in
practice, and right in faith, sincere in the good that he does in this
lower state, right in the high truths which he minds in his inner self. For
there are some who in the good actions that they do are not sincere, whereas
they look to them not for a reward within but to win favour without. Hence it
is well said by a certain wise man, Woe to the sinner that goeth two ways [Ecclus.
2, 12]; for the sinner goes two ways, when at the same time that what he sets
forth in deed is of God, what he aims at in thought is of the world. (p. 18)
Book 1:
55. For vain is the good that we
do, if it be given over before the end of life, in that it is vain too for him
to run fast, who fails before he reaches the goal. For it is hence that it is
said of the reprobate, Woe unto you that have lost patience. [Ecclus. 2,
14] Hence Truth says to His elect, Ye are they that have continued with life
in My temptations [Luke 22, 28]. Hence Joseph, who is described to have
remained righteous among his brethren until the very end, is the only one
related to have had ‘a coat reaching to the ancles.’ [Gen. 37, 23. Vulg.] For
what is a coat that reaches to the ancles but action finished? For it is as if
the extended coat covered the ancle of the body, when well doing covers us in
God's sight even to the end of life. Hence it is that it is enjoined by Moses
to offer upon the altar the tail of the sacrifice, namely, that every good
action that we begin we may also complete with perseverance to the end.
Therefore what is begun well is to be done every day, that whereas evil is
driven away by our opposition, the very victory that goodness gains may be held
fast in the hand of constancy. (p. 23)
Book 2:
[xii]
20. What is this, that Satan is
said to go forth from the presence of the Lord? For how is it possible
to go forth from Him, Who is every where present? Whence it is that He
says, Do not I fill heaven and earth? [Jer. 23, 24] Hence it is written
concerning His Spirit, For the Spirit of the Lord filleth the world.
[Wisd. 1, 7] Hence it is that His Wisdom saith, I alone compassed the
circuit of heaven. [Ecclus. 24, 5] Hence it is that the Lord says again, The
heaven is My throne, and the earth is My footstool. [Isa. 66, 1] And again
it is written of Him, He meteth out heaven with the span, and comprehended
the dust of the earth in a measure, [Is. 40, 12. Vulg.] for He abides both
within and without the seat, whereon He rules. By His ‘meting out heaven with a
span, and comprehending the earth in a measure,’ He is shewn to be Himself on
every side beyond the circuit of all things which He has created. For that
which is enclosed within is from without held in by that which encloseth it.
"By the throne, therefore, whereon He is seated, it is meant that He is
within and above; by the ‘measure,’ wherewith , ‘He comprehends,’ He is
represented to be beyond and beneath; for whereas the same Being abides within
all things, without all things, above all things, beneath all things, He is
both above by virtue of His Dominion, and beneath by virtue of His Upholding;
without, by His Immensity, and within, by His Subtlety; ruling from on high,
holding together from below; encompassing without, penetrating within; not
abiding by one part above, by another beneath, or by one part without, and by
another part within, but One and the Same, and wholly every where, upholding in
ruling, ruling in upholding; penetrating in encompassing, encompassing in
penetrating; whence He ruleth from above, thence upholding from beneath, and
whence He enfoldeth from without, thence filling up within; ruling on high
without disquietude, upholding below without effort; within, penetrating
without attenuation, without, encompassing without expansion. So that He is
both lower and higher, without place; He is wider without breadth; He is more
subtle without rarity. (p. 29)
Book 2:
30. Oh! upon how elevated a seat
of the counsels of the heart does he sit enthroned, who now lies prostrate on
the earth with his clothes rent! For because by the judgment of the Lord he had
lost all that he had, for the preserving his patience he brought to mind that
time, when he had not as yet those things which he had lost, that, whilst he
considers that at one time he had them not, he may moderate his concern for
having lost them; for it is a high consolation in the loss of what we have, to
recall to mind those times, when it was not our fortune to possess the things
which we have lost. But as the earth has produced all of us, we not unjustly
call her our mother. As it is written, An heavy yoke is upon the sons of
Adam, from the day that they go out of their mother's womb, till the day that
they return to the mother of all things. [Ecclus. 40, 1] (p. 31)
Book 3:
13. Now from the words of his
wife, thus persuading him amiss, we ought to mark with attention, that the old
enemy goes about to bend the upright state of our mind, not only by means of
himself, but by means of those that are attached to us. For when he cannot
undermine our heart by his own persuading, then indeed he creeps to the thing
by the tongues of those that belong to us. For hence it is written; Beware
of thine own children, and take heed to thyself from thy servants. [Ecclus.
32, 22. Vulg.] Hence it is said by the Prophet; Take ye heed every one of
his neighbour, and trust ye not in any brother. [Jer. 9, 4] Hence it, is
again written; And a man's foes shall be they of his own household. [Matt.
10, 36] For when the crafty adversary sees himself driven back from the hearts
of the good, he seeks out those that they very much love, and he speaks sweetly
to them by the words of such as are beloved by them above others, that whilst
the force of love penetrates the heart, the sword of his persuading may easily
force a way in to the defences of inward uprightness. Thus after the losses of
his goods, after the death of his children, after the wounding and rending of
his limbs, the old foe put in motion the tongue of his wife. (p. 50)
Book 3:
16. But this we ought especially
to regard in his words, viz. with what a skilful turn of reflection he gathers
himself up to meet the persuading of his wife, saying, If we have received
good at the hand of the Lord, shall we not receive evil? For it is a mighty
solace of our tribulation, if, when we suffer afflictions, we recall to
remembrance our Maker's gifts to us, Nor does that break down our force, which
falls upon us in the smart, if that quickly comes to mind, which lifts us up in
the gift. For it is hence written, In the day of prosperity be not unmindful
of affliction, and in the day of affliction, be not unmindful of prosperity.
[Ecclus. 11, 25] For whosoever receives God's gifts, but in the season of gifts
has no fear of strokes, is brought to a fall by joy in his elation of mind. And
whoever is bruised with scourges, yet, in the season of the scourges, neglects
to take comfort to himself from the gifts, which it has been his lot to
receive, is thrown down from the stedfastness of his mind by despair on every
hand. Thus then both must be united, that each may always have the other's
support, so that both remembrance of the gift may moderate the pain of the
stroke, and misgiving and dread of the stroke may bite down the joyousness of
the gift. And thus the holy man, to soothe the depression of his mind amidst
his wounds, in the pains of the strokes weighs the sweetness of the gifts,
saying, If we have received good at the hand of the Lord, shall we not
receive evil? And he does well in saying first, Thou hast spoken like
one of the foolish women. For because it is the sense of a bad woman, and
not her sex, that is in fault, he never says, ‘Thou hast spoken like one of the
women,’ but ‘of the foolish women,’ clearly that it might be shewn, that
whatsoever is of ill sense cometh of superadded folly, and not of nature so
formed. The account goes on;
In all this did not Job sin
with his lips. (p. 51)
Book 3:
[xvi]
26. If blessed Job bears the
likeness of our Redeemer in His Passion, how is it that the Lord says to Satan,
Thou moved at Me against him? Truly the Mediator between God and man,
the Man Christ Jesus, came to bear the scourges of our mortal nature, that He
might put away the sins of our disobedience; but forasmuch as He is of one and
the self-same nature with the Father, how does the Father declare that He was
moved by Satan against Him, when it is acknowledged that no inequality of
power, no diversity of will, interrupts the harmony between the Father and the
Son? Yet He, that is equal to the Father by the Divine Nature, came for our
sakes to be under stripes in a fleshly nature. Which stripes He would never
have undergone, if he had not taken the form of accursed man in the work of
their redemption. And unless the first man had transgressed, the second would
never have come to the ignominies of the Passion. When then the first man was
moved by Satan from the Lord, then the Lord was moved against the second Man.
And so Satan then moved the Lord to the affliction of this latter, when the sin
of disobedience brought down the first man from the height of uprightness. For
if he had not drawn the first Adam by wilful sin into the death of the soul,
the second Adam, being without sin, would never have come into the voluntary
death of the flesh, and therefore it is with justice said to him of our Redeemer
too, Thou movedst Me against him to afflict [E.V. destroy] him
without cause. As though it were said in plainer words; ‘Whereas this Man
dies not on His own account, but on account of that other, thou didst then move
Me to the afflicting of This one, when thou didst withdraw that other from Me
by thy cunning persuasions.’ And of Him it is rightly added, without cause.
For ‘he was destroyed without cause,’ who was at once weighed to the earth by
the avenging of sin, and not defiled by the pollution of sin. He ‘was destroyed
without cause,’ Who, being made incarnate, had no sins of His own, and yet
being without offence took upon Himself the punishment of the carnal. For it is
hence that speaking by the Prophet He says, Then I restored that which I took
not away. For that other that was created for Paradise would in his pride have
usurped the semblance of the Divine power, yet the Mediator, Who was without
guilt, discharged the guilt of that pride. It is hence that a Wise Man saith to
the Father; Forasmuch then as Thou art righteous Thyself, Thou orderest all
things righteously; Thou condemnest Him too that deserveth not to be punished.
[Wisd. 12, 15. Vulg.] (pp. 53-54)
Book 4:
[iii]
If he had died at once from the
womb, would he have got by this very destruction a title to a reward? Do
abortive children enjoy eternal rest? For every man that is not absolved by the
water of regeneration, is tied and bound by the guilt of the original bond. But
that which the water of Baptism avails for with us, this either faith alone did
of old in behalf of infants, or, for those of riper years, the virtue of
sacrifice, or, for all that came of the stock of Abraham, the mystery of
circumcision. For that every living being is conceived in the guilt of our
first parent the Prophet witnesses, saying, And in sin hath my mother
conceived me. [Ps.51, 5] And that he who is not washed in the water of
salvation, does not lose the punishment of original sin, Truth plainly declares
by Itself in these words, Except a man be born of water and of the Spirit,
he cannot enter into the kingdom of God. [John 3, 5] How is it then, that
he wishes that he had ‘died in the womb,’ and that he believes that he might
have had rest by the boon of that death, whereas it is clear that the rest of
life could in no wise be for him, if the Sacraments of Divine knowledge had in
no wise set him free from the guilt of original sin? He yet further adds with
whom he might have rested, saying, With kings and counsellors of the earth
which built desolate [Vulg. solitudines] places for themselves.
Who does not know that the kings and counsellors of the earth are herein
far removed from ‘solitude,’ that they are close pressed with innumerable
throngs of followers? and with what difficulty do they advance to rest, who are
bound in with the tightened knots of such multifarious concerns! As Scripture
witnesses, where it says, But mighty men shall be mightily tormented.
[Wisd. 6, 6] Hence Truth utters these words in the Gospel; unto whomsoever
much is given, of him shall be much be required. [Luke 12, 48] He implies
besides, whom he would have had as fellows in that rest, in the words, Or
with princes that had gold, that filled their houses with silver. [Matt.
19, 23] It is a rare thing for them that have gold to advance to rest, seeing
that Truth saith by Itself, They that have riches shall hardly enter into
the kingdom of heaven. [Mark 10, 23] For what joys in the other life can
they look for, who here pant after increase of riches? Yet that our Redeemer
might further shew this event to be most rare, and only possible by the
supernatural agency of God, He saith, With men this is impossible; but with
God all things are possible. [Matt. 19, 26] Therefore because these words
are, on the surface, at variance with reason, the letter itself thereby points
out, that in those words the Saint delivers nothing after the letter. (p. 65)
Book 4:
[xxxiv]
68. For though the just are
possessed by no riot of carnal desires, yet the clog of corruption binds them
down in this life with hard chains; for it is written, For the corruptible
body presseth down the soul, and the earthly tabernacle weigheth down the mind
that museth upon many things. [Wisd. 9, 15] So herein even, that they are
still mortal beings, they are weighed down by the burthen of their state of
corruption, and chained and bound by its clogs, in that they are not yet risen
in that liberty of an incorruptible life. For they meet with one thing from the
mind, and another from the body, and they are spent every day in the inward
conflict with themselves. Are they not indeed bound with the hard chain of
vexation, whose mind, without labour, is dissolved in ignorance, and is not trained
without the strivings of labour? When forced it stands erect, of itself it lies
prostrate, and yet as soon as raised up, it forthwith falls, by conquering
itself with laborious effort, its eyes are opened to see heavenly things, but
recoiling, it flees the light, which had illuminated it. Are they not bound
fast with the hard chain of vexation, who when their fired soul draws them with
a perfect desire to the bosom of inward peace, suffer perturbation from the
flesh in the heat of the conflict? And though this now no longer encounters it
face to face, as though drawn up with hostile front, yet it still goes
muttering like a captive in the rear of the mind, and, though with fears, it
yet defiles with vile clamouring the form of fair tranquillity in the breast.
Therefore, though the Elect subdue all enemies with a strong hand, since they
long for the security of inward peace, it is yet a grievous vexation to them to
have something still to vanquish. And leaving these out of the question, they
endure over and above those chains too, which a sore necessity outwardly
fastens upon them; for to eat, to drink, and to be tired, are chains of
corruption, and chains too, which can never be unloosed, save when our mortal
nature is turned into the glory of an immortal nature; for we fill our body
with food to sustain it, lest it fail from extenuation; and we thin it down by
abstinence, lest it oppress by repletion. We quicken it by motion, lest it be
killed by lying motionless, but by setting it down we soon stop its motions,
that by that very activity it may not give under. We clothe it with garments as
a succour to it, lest the cold destroy it, and cast off these succours so
sought after, lest the heat should parch it. Exposed then to so many
vicissitudes and chances, what else do we, but drudge to the corruptibility of
our state of being, that howsoever the multiplicity of the services rendered to
it may sustain that body, which the fretting care of a frail nature subject to
change weighs to the ground. Hence Paul says well, For the creature was made
subject to vanity, not willingly, but by reason of him who hath subjected the
same in hope. Because the creature itself also shall be delivered from
the bondage of corruption into the glorious liberty of the sons of God.
[Rom. 8, 20. 21.] For ‘the creature is made subject to vanity, not willingly,’
in that man, who willingly left the footing of inborn firmness, being pressed
down by the weight of a deserved mortality, is the unwilling slave of the
corruption of his changeful condition. But this creature is then rescued from
the slavery of corruption, when in rising again it is lifted uncorrupt to the
glory of the sons of God. Here then the Elect are bound with vexation, in that
they are still pressed down by the curse of their corrupt condition. But when
we are stripped of our corruptible flesh, we are as it were loosened from those
chains of vexation, whereby we are now held bound. For we already long to come
into the presence of God, but we are still hindered by the clog of a mortal
body. So that we are justly called ‘prisoners,’ in that we have not as yet the
advance of our desire to God free before us. Hence Paul, whose heart was set
upon the things of eternity, yet who still carried about him the load of his
corruption, being in bonds exclaims, Having a desire to be unloosed and to
be with Christ. [Phil. 1, 23] For he would not desire to be ‘unloosed,’
unless, assuredly, he saw himself to be in bonds. Now because he saw that these
bonds were most surely to be burst at the Resurrection, the Prophet rejoiced as
if they were already burst asunder, when he said, Thou hast loosed my bonds.
I will offer to thee the sacrifice of thanksgiving. [Ps. 116, 16] Let the
holy man then reflect that inward light is the haven that receives converted
sinners, and let him say, There the wicked cease from trouble. Let him
reflect, that holy men, being awearied with the exercising of desire, enjoy the
deeper repose in that inmost bosom, and let him say, And there the weary in
strength are at rest. Let him reflect, that being absolved from all the
bonds of corruption at once and together, they attain those uncorrupt joys of
liberty. And the former prisoners are alike without vexation. And it is
wel1 said, the former prisoners, for while that ever present bliss is in
his view, all that shall be, and is going [B. ‘and shall be gone’], seems as
though past. For whilst the end of all things is awaited, all that passes away
is accounted already to have been. But let him tell what all they, for whom the
interior rest is there in store, shall meanwhile have done here. It goes on;
They have not heard the voice
of the exactor. [non exaudierunt] (pp. 84-85)
Book 5:
12. Now there is also another
‘hiding of our way.’ For there are times when we are ignorant, whether the very
things which we believe we do aright, are rightly done in the strict Judge's
eye. For, as we have also said a long way above, it often happens that an
action of ours, which is cause for our condemnation, passes with us for the
aggrandizement of virtue. Often by the same act, whereby we think to appease
the Judge, He is urged to anger, when favourable. As Solomon bears witness,
saying, There is a way which seemeth right unto a man; but the end thereof
are the ways of death. [Prov. 14, 12] Hence, whilst holy men are getting
the mastery over their evil habits, their very good practices even become an
object of dread to them, lest, when they desire to do a good action, they be
decoyed by a semblance of the thing, lest the baleful canker of corruption lurk
under the fair appearance of a goodly colour. For they know that they are still
charged with the burthen of corruption, and cannot exactly discern the things
that be good. And when they bring before their eyes the standard of the final
Judgment, there are times when they fear the very things which they approve in
themselves; and indeed they are in mind wholly intent on the concerns of the
interior, yet alarmed from uncertainty about their doings, they know not
whither they are going. Hence after he had said, Wherefore is light given to
one that is in misery? it is with propriety added, to a man whose way is
hid? As though the words were, ‘Why has that man this life's success for
his portion, who knows not of his course of conduct, in what esteem it is held
by his Judge. And it is rightly subjoined, And whom God hath encompassed
with darkness. For man is ‘encompassed with darkness,’ since howsoever he
may burn with heavenly longings, he is ignorant how it goes with him in the
interior. And he is in great fear lest aught concerning himself should meet him
in the Judgment, which is now hidden from himself in the aspirations of holy
fervour. ‘Man is encompassed with darkness,’ in that he is closed in by the
clouds of his own ignorance. Is not that man ‘encompassed with darkness,’ who
most often neither remembers the past, nor finds out the future, and scarce
knows the present? That wise man had seen himself to be encompassed with
darkness, when he said, And with labour do we find the things that are
before us; but the things that are in heaven who shall search out? [Wisd.
9, 16]
The Prophet beheld himself
‘encompassed with’ such ‘darkness,’ when he was unable to discover the interior
springs of His inmost economy, saying, He
made darkness His secret place. [Ps. 18, 11] For the Author of our being,
in that, when we were cast out into this place of exile, He took from us the
light of His vision, buried Himself from our eyes as it were ‘in the secret
place of darkness.’ (p. 90)
Book 5:
[xvii]
34. Whether it be heretics, of
whom we have said that the friends of blessed Job bore an image, or whether any
of the froward ones, they are as blameable in their admonitions, as they are
immoderate in their condemnation. For he says, Who ever perished being
innocent? or where were the righteous cut off? Since it often happens that
in this life both ‘the innocent perish,’ and ‘the righteous are ‘utterly cut
off,’ yet in perishing they are reserved to glory eternal. For if none that is
innocent perished, the Prophet would not say, The righteous perisheth, and
no man layeth it to heart. [Is. 51, 1] If God in His providential dealings
did not carry off the righteous, Wisdom would never have said of the righteous
man, Yea, speedily was he taken away, lest that wickedness should alter his
understanding. [Wisd. 4, 11] If no visitation ever smote the righteous,
Peter would never foretell it, saying, For the time is come that judgment
must begin at the house of God. [1 Pet. 4, 17] They then are really
righteous, who are furnished forth by the love of the Country above to meet all
the ills of the present life. For all that fear to endure ills here, for the
sake of eternal blessings, clearly are not righteous men. But Eliphaz does not
take account either that the righteous are cut off, or that the innocent perish
here, in that oftentimes they that serve God, not in the hope of heavenly
glory, but for an earthly recompense, make a fiction in their own head of that
which they are seeking after, and, taking upon themselves to be instructors, in
preaching earthly immunity, they shew by all their pains what is the thing they
love. It goes on ;
Ver. 8, 9. Even, as I
have seen, they that plough iniquity, and [V. so] sow sorrows, and reap
the same, by the blast of God do they perish, and by the breath of His nostrils
are they consumed. (p. 96)
