29, 5] But what is meant by the tail of this Behemoth, except that latter end of the ancient enemy, when he enters, doubtless, that ruined man, his
peculiar
vessel, who is specially called Antichrist?
St Gregory - Moralia - Job
Which wrath, his remembrance of his wickedness, and not the passion of the Judge, denounces against him: for though the sentence does not as yet outwardly proclaim him guilty, yet his conscience heavily accuses him within.
But, on the other hand, the friend of justice beholds the countenance of him who is giving sentence, but rejoices within from the testimony of a good conscience, and as he has had nothing to fear in himself, he looks on every thing which is done to him as kind.
In this place then the wrath of God means not any agitation of the Substance of the Godhead, but the enquiry of righteous vengeance upon sinners conscious of their guilt.
For though they see Him to be calm in judgment, yet, from not doubting that they will be smitten by Him, they think that He is agitated in their emotions.
It follows;
- 1029 -
And behold every one that is arrogant, and abase him.
[viii]
10. As if He said, As I. But as to the order of punishment, the sin of the proud is fitly mentioned before the arrogant; because in truth pride is not generated by arrogance, but arrogance by pride. But every sinner is looked upon in two ways by the Lord, when he is either converted from sin, or punished for sin. Of looking in order to conversion it is said, that the Lord looked upon Peter; and Peter, remembering the word of Jesus, wept bitterly. [Luke 22, 61] With regard to punishment it is said again; The countenance of the Lord is upon them that do evil, to destroy the remembrance of them from the earth. [Ps. 34, 16] But in both ways is the arrogant brought down in humility, because he either acknowledges his fault with penitence, or by perishing suffers punishment.
Ver. 7. Look on all the proud, and confound them, and I tread down the wicked in their place. [E. V. 12]
[ix]
11. Thou understandest, As I. For the proud are confounded at the look of the Lord, either here, by His mercy, when acknowledging and condemning their faults, or there, by suffering punishments from His justice. But pride itself is the place of the wicked; for, since it is written, Pride is the beginning of all sin, [Ecclus. 10, 13] it is comprised in that place, whence impiety arises; although impiety hardly differs from pride. For to be very proud is to think impiety of our Maker. The impious then is trodden down in his place, because he is crushed by that very pride, by which he is raised up; and when by boasting he raises himself in his thoughts, he hides from himself the light of righteousness, which he ought to find. But frequently when he is outwardly advancing his false glory against God, he is inwardly wasting away in real misery. Whence the Prophet says; Thou castedst them down while they were being raised up. [Ps. 73, 18] For he says not, Thou castedst them down after they were raised up, but while they were being raised up; because the very fact, that the proud happen to be exalted outwardly by false glory, is their being cast down within. For in the course of the divine judgment here, one thing is not their fault, and another their punishment; but their very fault is to them converted into punishment, so that when they are exalted with the haughtiness of pride, that which appears outwardly their progress, is itself in truth their inward fall. It follows;
Ver. 8. Hide them in the dust, and at the same time plunge their faces into the pit. [E. V. 13] [x]
12. As if He said, As I. For God by a just judgment hides the proud and impious in the dust, because He permits their hearts to be overwhelmed with those earthly employments, which they choose, having scorned the love of their Creator. Whence also when He enquires into their conduct, He acknowledges it not, as though it were hid from Him saying; I know not who ye are. [Luke 13, 27] The life of the wicked is hidden under the dust, because it is weighed down by mean and grovelling desires. For whoever still desires these things that are of the world, appears not, as it were, before the face of the true light, because he is in truth concealed under the dust of earthly thought. The burdened mind endures this dust of wicked thoughts, which the wind of most evil temptation brings with it. For hence it is that it is said by the Prophet, of every soul which is
- 1030 -
weighed down by earthly desires, under the character of Ephraim, Ephraim has become as bread under the ashes, which is not turned. [Hos. 7, 8] For by nature our intention is well fashioned, to rise towards God; but from an evil habit of conversation pleasure arises, to weigh us down towards the present world. But bread under the ashes, is cleaner on that side, which it conceals beneath, and dirtier on that, on which it bears the ashes from above. Whoever therefore neglects the effort with which he ought to seek God, presses down the cleaner side, like bread under the ashes, and when he willingly endures the cares of the world, he bears, as it were, above him a heap of ashes. But the bread under the ashes would be reversed, if he were to throw off the ash of carnal desires, and display above that good intention, which he had, by neglecting it, kept under in himself. But he refuses to be turned, when a mind, weighed down with the love of secular cares, neglects to throw off the mass of ashes which lies upon it; and when it seeks not to rise up to a good intention, it presses under the cleaner surface.
13. But it is fitly subjoined; And at the same time plunge their faces into the pit. As if He said, As I. For by a just judgment the Lord plunges the faces of the proud into the pit; because He casts down the intention of their heart, when it raises itself above men. For he whose face turns to the pit, looks towards things below. And it is well said of the proud, that their faces are plunged into the pit; because they are sinking lower, when through pride they are seeking higher things; and the more they raise themselves in their exaltation, the lower do they tend in their fall. For they seek earthly glory, and the things to which they look forward are of the basest kind, whilst they follow after high things in their pride. Whence it comes to pass in a wonderful and contrary manner, that the humble seek after heaven, whilst they cast themselves down the lower, and that the proud pursue the lowest objects, while by despising others they are raised, as it were, higher. The one, while they despise themselves, are united to heavenly things, the latter, while they exalt themselves, are separated
from higher things. And, so to speak, the one, by elevating, depress, the other, by depressing, elevate themselves. And it is well said of the proud by the Psalmist; But He humbleth the sinners even to the earth; because by seeking after those things that are below, while they raise and extol themselves, what else do they, but, having lost heaven, fall to the earth? For their having already fallen to the bottom is their having sought after things below, having forsaken things above. Their faces are therefore rightly said to be plunged into the pit, because by following after things below, they tend to the pit of hell. For it comes to pass by a just judgment, that those whom wilful aversion benightens here, the well-deserved pit of punishment there excludes from the view of the true light. Because therefore the holy man is questioned with so great a dread of Divine Power, as to have it said to him, Hast thou an arm like God, or dost thou thunder with a voice like Him? Scatter the proud in thy wrath, and behold every one that is arrogant, and abase him, and other things which God is able to do, but man is hardly able to hear; the Lord shews with what intention He first spoke of all these things, by the end of the conclusion subjoined; saying,
Ver. 9. And I will confess that thy right hand can save thee. [E. V. 14]
[xi]
14. As if He were openly saying, If thou art able to do these terrible things, which I Myself have displayed, I attribute to thee, and not to Myself, all the good things thou hast done. But if thou canst not destroy others, that sin, by a look, it is plain that thou canst not set thyself free from the guilt of wickedness, by thy own power. Behold! it is said by the Divine voice to blessed Job, that he is not saved by his own right hand, and yet certain men, who are far from the strength of this man,
- 1031 -
despising the assistance of God, trust that they can be saved by their own strength. And for these what else ought we to pray, except that, if they have already received the gifts of good works, they may receive also this gift, to know from Whom they have received them? But since the Lord in the preceding words mentioned the greatness of His power, He now in what follows points out the wickedness of the ancient enemy: in order that the good servant, having first heard of the virtues of the Lord, might know how much to love, and having known afterwards the craft of the devil, might learn how much to fear. Whence it is well said by the Prophet, The lion will roar, who will not fear? The Lord God hath spoken, who will not prophesy? [Amos 3, 8] For after the power of his Creator has been made known to him, the strength of his adversary ought not to be concealed from him, in order that he might submit himself the more humbly to his defender, the more accurately he had learned the wickedness of his enemy, and might more ardently seek his Creator, the more terrible he found the enemy to be, whom he had to avoid. For it is certain that he who less understands the danger he has escaped, loves his deliverer less; and that he who considers the strength of his adversary to be feeble, regards the solace of his defender as worthless. Whence the Prophet rightly said, ascribing his deliverance to the Lord; I will love Thee, O Lord, my strength, [Ps. 18, 1] plainly saying, that is, I love Thee the more, the more, feeling my own infirmity, I acknowledge Thee to be my strength. Hence he says again, Make Thy loving-kindness marvellous, O Thou that savest them that trust in Thee: [Ps. 17, 7] because the loving-kindnesses of the Lord doubtless then become wonderful to us who are delivered, when, by the same loving-kindnesses, it is found how grievous were the perils we have escaped.
15. And because the Lord, in the preceding part of His speech, disclosed to blessed Job the marvellous works of subsequent Saints, that he might learn, on hearing them, how humbly he ought to think of the height of his own virtues; it is now shewn him with what enemy he is waging war, and his strength and his crafts are more accurately pointed out, in order that he who has been led to converse with his Maker, may know plainly the arguments of the adversary. For in the words which follow, the Lord makes known to His faithful servant all the machinations of the crafty enemy, all wherein he seizes by oppressing, all wherein he flies around with insidiousness, all wherein he frightens by threatening; all wherein he allures by persuasion, all wherein he crushes by desperation, all wherein he deceives by promising. He commences therefore all his contests of craftiness, saying;
Ver. 10. Behold Behemoth, which I made with thee. [E. V. 15]
[xii]
16. Whom does He suggest, under the name ‘Behemoth,’ except the ancient enemy? which being interpreted from the Hebrew word, means ‘Animal’ in the Latin tongue. For when his malice is added below, his person is plainly pointed out. But since it is written of God that He made all things together, why does He declare that He made this animal at the same time with man, when it is plain that He made all things at once? Again, we must enquire how God created all things at once, when Moses describes them as created separately with the varying change of six days. But we learn this the more readily, if we enquire minutely into the actual cases themselves of their beginnings. For the substance of things was indeed created at once, but the form was not fashioned at once: and that which existed at the same time in the substance of matter, appeared not at the same time by the figure of its shape. For when heaven and earth are described as made at the same time, it is pointed out that things spiritual and things corporeal, whatever arises from heaven, and
- 1032 -
whatever is produced from earth, were created all of them together. For the sun, the moon, and the stars, are said to have been created in the heaven on the fourth day: but that which on the fourth day came forth in appearance, existed on the first day in the substance of heaven by the creation. The earth is said to have been created on the first day, and the trees and all the green things of the earth are described as being made on the third. But that which on the third day put itself forth in appearance, was doubtless created on the first day in the substance of the earth, from which it sprung. Hence it is that Moses distinctly related the creation of all things in separate days, and yet added that all were created at the same time, saying, These are the generations of the heaven and the earth, when they were created, in the day that the Lord made the heaven, and the earth, and every plant of the field, before it sprung up in the earth, and every herb of the region. [Gen. 2, 4, 5] For he who had related that the heaven, and the earth, the trees and herbs, were created on different days, now declares that they were made on one day; in order clearly to point out that every creature began to be at the same time in substance, although it came not forth at the same time in appearance. Hence also it is written there, God created man in His own image; in the image of God created He him, male and female created He them. [Gen. 1, 27] For Eve is not as yet described as having been made, and yet man is already said to be male and female. But because woman was certainly about to come forth from the side of Adam, she is already reckoned as being in him in substance, from whom she was hereafter to come forth in form. But we can consider these points in the smallest matters, in order from the smallest to consider greater. For when the herb is created, neither fruit, nor the seed of its fruit, as yet appears in it. But fruit and seed exist therein, even when they appear not; because they doubtless exist together in the substance of the root, which appear not together in the increase of time.
17. But because we say that those things are created at the same time in substance, which we find come forth the one from the other, in what way is Behemoth declared to be created together with blessed Job, when, neither is the substance of an angel, and of a man the same, and man springs not forth from an angel, nor an angel from a man? But if Behemoth is said to be created together with blessed Job, because every creature is without question created at the same time by a Maker, Who is not spread out in His doings in extent of time, why is that specially said of Behemoth, which is possessed in common with all creatures in general? But if we weigh the causes of things with accurate enquiry, we learn that Angels and men were created together; together, that is, not in unity of time, but in the knowledge of reason; together, by receiving the image of wisdom, and not together by the union of the substance of their form. For it is written of man, Let us make man after Our image and likeness. [Gen. 1, 26] And it is said to Satan by Ezekiel, Thou wast a seal of similitude, full of wisdom, and perfect in beauty in the delights of the Paradise of God. [Ez. 28, 12] In the whole creation, then, men and angels came into being together, because they came forth distinct from every irrational creature. Because then in all the creation there is no rational being but men and Angels, whatever can not exercise reason, is not made together with Man. Let it be said then to man, let it be said of the angel, who although he lost the power of his high estate, yet lost not the subtlety of a rational nature; Behold, Behemoth, which I made with thee. In order that while man considers that he who was made together with him in reason has perished, he may, from the ruin of him who is near him, fear that the fall of pride is nigh himself also. But we must carefully notice that in these words, the wicked doctrine of Manichæus is plainly reproved by the voice of the Lord; for he, when he speaks of two principles, endeavours to establish that the ‘race of darkness’ was not created. For how is that most wicked race said to have not been made, when the Lord declares that He created that Behemoth, the author, namely, of wickedness, who was rightly
- 1033 -
fashioned by nature? But because we have heard with whom that Behemoth was made, let us hear what he does, when ruined. It follows;
He will eat hay as an ox.
[xiii]
18. If we carefully examine the words of the Prophets, we discover that these and they were put forth by the same Spirit. For when Isaiah observed the life of sinners devoured by the ancient and insatiable enemy, he said, the lion shall eat straw like the ox. [Is. 11, 7] But what is signified by the words hay, and straw, except the life of the carnal? Of which it is said by the Prophet, All flesh is hay. [Is. 40, 6] He then who here is ‘Behemoth,’ is there a ‘lion;’ they who are here called ‘hay,’ are there called ‘straw. ’ But the mind strives to enquire why this lion in Isaiah, or Behemoth as he is called by the voice of the Lord, is in both passages compared not to a horse, but an ox. But we ascertain this the sooner, if we consider what is the difference of foods in the two animals. For horses eat hay, however dirty, but drink clean water only. But oxen drink water, however filthy, but feed only on clean hay. What then is it, for which this Behemoth is compared to an ox, which feeds on clean food, except that which is said of this ancient enemy by another Prophet; His food is choice. [Hab. 1, 16] For he rejoices not in seizing those whom he beholds lying of their own accord in the lowest depths with himself, involved in wicked and filthy actions. He therefore seeks to eat hay as an ox, because he seeks to wound with the fang of his suggestion the pure life of the spiritual.
19. But I see we must enquire, how this Behemoth, who eats hay like an ox, is said to destroy the life of the spiritual, when, as was before said, by the word ‘hay’ is designated the life of the carnal. His food also will no longer be choice, if, in eating hay, he seizes the carnal. But it occurs at once in reply, that some men are both hay in the sight of God, and among men are counted under the name of holiness, when their life displays one thing before the eyes of men, and before the Divine judgment their conscience intends another. They therefore in the opinion of men are ‘choice,’ [‘electi’] but in the accurate judgment of the Lord are ‘hay. ’ Was not Saul hay in the sight of God, of whom the Prophet Samuel said to the people, Ye surely see him whom the Lord hath chosen, [1 Sam. 10, 24] and of whom it is said just above, He is choice and good? [ib. 9, 2] For he whom the sinful people deserved, was both reprobate in the sight of God, and yet in the order of causes was choice and good. That many are hay, and suspect that they are Elect from the opinion of men, is well said by Solomon; I saw the wicked buried, who even while they were still living were in the holy place, and were praised in the city as if of good works. [Eccles. 8, 10] That many are hay, but yet are protected by the favour of sanctity, a certain wise man well points out, saying, Pass over, O stranger, and furnish a table. [Ecclus. 29, 26] For a stranger is said by passing over to furnish a table; because if any one standing at the altar of God seeks his own glory by good works, both the praise of the altar is extended by the display of his sanctity, and yet he himself is not counted by God in the number of the citizens. His opinion advances with others, and yet he himself ‘passes over as a stranger’ from God. He therefore ‘adorned the table in passing over,’ because he would not remain at the sacrifice, who in all he studied to do descended in thought to the praises of men. Because then some persons studiously lead a clean life, but seek not thereby to approve themselves within, his food is both rightly said to be choice, and yet this Behemoth is said to eat hay as an ox. For clean hay lies, as it were, on the ground, and below, before the mouth of this Behemoth, when both a life is passed, as it were, in innocence through keeping the commandments, and yet in the
- 1034 -
midst of conduct which is set forth as good, the heart is not raised to seek after things above. What useful purpose then does he effect, who guards purity of life in himself, if by his base intention, he leaves himself on the earth to be found by the mouth of this Behemoth? Because therefore Almighty God informs us what our enemy is doing, let Him now make known to us how he prevails, in order that the more the wickedness of his cunning is known, the more easily it may be overcome. It follows;
Ver. 11. His strengthen is in his loins, and his force is in the navel of his belly.
[xiv]
20. The places for the seed of coition are said to be in the loins with men, but in the navel with women. For hence it is that the Truth says to His disciples; Let your loins be girded about. [Luke 12, 35] Hence Peter, when keeping away lust from the heart, admonished, saying, Girded up in the loins of your mind. [1 Pet. 1, 13] Hence Paul, when saying that the priesthood of Levi was tithed by the sacrifice of Abraham in the time of Melchisedec, said, in shewing where Levi was then concealed in the body of his father; For he was yet in the loins of his father. But that the seed- vessel of lust is with women contained in the navel, the Prophet witnesses, who, reproving the wantonness of Judaea, under the character of a prostituted woman, says; In the day of thy birth thy navel was not cut. [Ez. 16, 4] For to cut the navel in the day of birth, is to cut off the lust of the flesh at the time of conversion. For since it is difficult to correct evil beginnings, and to mould into a better shape things that have once been shapen amiss, Judaea is blamed from her birth, as having, while born of God, retained her navel unsevered, because she lopped not off the loosenesses [‘fluxa’] of lust. Because therefore both sexes are grievously overcome by the infirmity of lust, through the power of the devil, his strength is both said to be in his loins, against men, and his force in his navel, against women.
21. But why, when He had first mentioned this Behemoth as eating hay, did He subjoin the fatal effects of lust, as the first arguments of his deception? Except that it is plain to all, that after pride has once seized the spirit of a man, he immediately stretches forth to the pollution of the flesh. Which we observe even in the first man and woman; who, by covering their shameful parts, after the commission of pride, plainly shewed that after they had endeavoured in themselves to grasp at high things within, they presently were subject in the flesh to what bringeth shame without. This Behemoth therefore, who rages insatiably, and seeks to devour the whole man at once, at one time exalts his mind to pride at another corrupts his flesh with the pleasure of lust. But his strength is well said not to be in the loins or the navel of them who are overcome; but, his strength is in his loins, and his force is in the navel of his belly. As if it were plainly said, His strength is in his own loins, and his force is in the navel of his own belly; because they doubtless specially become his body, who, being deceived by the blandishments of base suggestions, submit to him through the loosenesses of lust. It follows,
Ver. 12. He setteth fast his tail, like a cedar. [E. V. 17] [xv]
22. There are in these words many points, to be brought forward for moral instruction. But we examine in the first place the violences of this Behemoth, in order afterwards to detect more accurately his crafts. In Holy Scripture under the name ‘cedar,’ sometimes the lofty excellence of
- 1035 -
heavenly glory is expressed; but sometimes the stubborn pride of the wicked is designated. By the name ‘cedar’ is expressed the loftiness of heavenly glory, as the Psalmist witnesses, The righteous shall flourish like the palm tree, he shall be multiplied like a cedar in Libanus. [Ps. 92, 12] Again, under the name ‘cedar’ is designated the haughty power of the wicked, as is said by the same Prophet; The voice of the Lord breaking the cedars. [Ps.
29, 5] But what is meant by the tail of this Behemoth, except that latter end of the ancient enemy, when he enters, doubtless, that ruined man, his peculiar vessel, who is specially called Antichrist? For since he is permitted, at one time by the honours of the world, at another by signs and prodigies of pretended sanctity, to be elevated to the swelling of power, his tail is rightly compared by the voice of the Lord to a cedar. For as a cedar leaves behind other trees by increasing in height, in like manner will Antichrist, possessing in temporal things the glory of the world, surpass at this time the standard of man both in the height of his honour, and in the power of his miracles. For there is in him a spirit, who having been created in high estate, lost not, even when cast down, the power of his nature. But his power is at present very little displayed, because it is held bound by an exercise [‘dispensatione’] of Divine strength. Whence it is said by John; I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand: and he laid hold on the dragon, that old serpent, which is the Devil and Satan, and bound him a thousand gears, and cast him into the bottomless pit, and shut him up, and set a seal upon him. [Rev. 20, 1-3] For he is said to be bound, and cast into the bottomless pit; because he is thrust back and bound in the hearts of the wicked by Divine power, so as not to be unchecked, as far as he is able to hurt; that, though he may secretly rage by them, he may not break forth into the violent ravages of pride. But it is there intimated how he is to be loosed at the end of the world; And after the thousand years shall have been completed, Satan shall be loosed out of his prison, and shall go out, and seduce the nations. [ib. v. 7] For by the number ‘thousand,’ on account of its perfection, is expressed this whole period, whatever it be, of Holy Church. On the completion of which the ancient enemy, given up to his own strength, for a short time, but with much power is let loose against us.
23. But though his fierceness makes him break forth into cruelty, yet the Divine pity confines him with fewness of days. For hence the Truth says by Itself, Then shall be great tribulation, such as was not from the beginning of the world to this time, nor shall be. [Matt. 24, 21] Hence again It says, Except those days should be shortened, there should no flesh be saved. [ib. v. 22] For since the Lord beholds us to be both proud and weak, those days, which He spoke of as singularly evil, He, in His mercy, says were shortened; in order doubtless to alarm our pride by the adversity of the time, and to comfort our weakness by the shortness of the days.
24. But it must be greatly considered, in what way that Behemoth, when he raises his tail as a cedar, arises with greater fierceness than he now exerts himself. For what kinds of punishments do we know, at which we rejoice not as having already exercised the strength of Martyrs? For the sword plunged in the neck prostrated some with a sudden blow; the cross torturing [‘crucis patibulum’] fastened some, in which death is both repelled when courted, and courted when repelled; some the saw ground with its rugged teeth; some the iron-armed hoof trampled on and mangled [‘carpsit,’ al. sparsit,’ ‘dashed in pieces’]; some the rage of beasts tore limb from limb with their bite; some the force of blows imprinted through the skin pierced from their inmost entrails; some the deep dug earth buried alive; some the precipice crushed when hurled headlong to death; some the water drowned and swallowed up when plunged into it; some the devouring flame fed upon and consumed to ashes. When therefore this Behemoth expands his tail more fatally, in
- 1036 -
the end of the world, what greater cruelty can spring up in these torments, except that which the Truth says Itself in the Gospel; There shall arise false Christs, and false prophets, and shall shew great signs and wonders, so that, if possible, even the Elect may be led into error. [Matt. 24, 24] For now our faithful ones do wonders, when they suffer wrongs, but at that time the ministers of this Behemoth are about to do wonders, even when they inflict wrongs. Let us consider therefore what will be that temptation of the mind of man, when both the pious martyr submits his body to tortures, and yet his torturer works miracles before his eyes! Whose resolution would not then be shaken, from the very bottom of his thoughts, when he who tortures with the scourges, glitters also with miracles? Let it be rightly said then; He setteth up his tail as a cedar, because he will doubtless be exalted from reverence for the prodigy, and harsh with the cruelty of his torture.
25. For he is then not exalted only in power, but is supported also by the display of miracles. Whence is it also said by David; He lieth in wait in secret, as a lion in his den. [Ps. 10, 9] For for open power, it would have sufficed, if he had been a lion, even though he had not lain in wait: and again for secret craft, it would have sufficed for him to have spoiled secretly in ambush, even if he had not been a lion. But because this ancient enemy is unchecked in all his strength, he is permitted to rage in both ways, so as that he is let loose in contest against the Elect both by fraud and strength; in strength by his power, in fraud by his miracles. He is therefore rightly said to be both a lion, and lying in wait: lying in wait by the splendour of his miracles, a lion by his secular power. For in order to draw those who are openly wicked, he displays his secular power; but in order to deceive even the just, he pretends sanctity by his miracles. For he persuades the one by the height of his greatness, he deceives the others by a display of sanctity. Of this tail of this Behemoth, it is said by John, under the form of a dragon; And his tail drew the third part of the stars of heaven, and cast them to the earth. [Rev. 12, 4] For heaven is the Church, which in this night of the present life, when it contains within it the countless virtues of the Saints, glitters from above with radiant stars. But the tail of the dragon casts down the stars to the earth, because that latter end of Satan, exalted by the boldness of the man it has assumed, by gaining possession of some, whom it finds in the Church as if the Elect of God, shews them to be reprobates. For stars therefore to fall from heaven, is for some, having abandoned the hope of heavenly things, to be eager, under his guidance, for the pursuit of secular glory.
26. Hence Daniel speaks against this tail of the dragon in the person of Antiochus, saying, It cast down some of the strong host, and of the stars, and stamped upon them, and magnified himself even to the prince of the strong host, and took away from him the perpetual sacrifice, and cast down the place of his sanctification. But strength was given him against the perpetual sacrifice, by reason of transgressions; and truth will be cast down in the earth, and he will do, and prosper. [Dan. 8, 10- 12] For he casts down some of the strong host [‘de fortitudine’], and of the stars, when he crushes some who both are resplendent with the light of righteousness, and strong through the virtue of their works. And he magnifies himself as far as to the prince of the host, because he sets himself up against the Author of virtue Himself. He takes away the perpetual sacrifice; because he breaks off the desire of conversation in the Church in those whom he has seized. But strength is given him against the perpetual sacrifice by reason of transgressions; because unless the deserts of those who are perishing demanded it, the adversary would never be able to gain possession of those who were believed to be righteous. Truth is cast down in the earth, because belief in heavenly things is then perverted into a longing for temporal life. And he will do and prosper; because he will then do his violence not only on the minds of the reprobate, but also on the bodies of the Elect with
- 1037 -
incalculable cruelty, without any opposition. Hence again it is said by Daniel, A king of shameless face, and understanding dark sentences shall rise up, and his power shall be rendered strong, but not in his own strength. [Dan. 8, 23. 24. ] For the power of that man is not strengthened by his own strength, because by the might of Satan he is exalted to the glory of perdition. Hence again he says; He shall slay the mighty and the holy people, according to his will, and craft shall be directed aright in his hand. [ib. 24. 25. ] For he slays the mighty, when he overcomes, in their bodies, those who are unconquered in mind. Or he certainly slays the mighty, and the people of the Saints, according to his will, when he draws at the beck of his will those who were believed to be mighty and holy. And craft is directed aright in his hand, because in him craft is helped on by his doings. For that which he says in his craft, be supports by working wonders; for whatever his lying tongue pretends, that does the hand of his work set forth, as if true.
27. Hence again he says; He will rise up against the Prince of princes, and he shall be broken without hand. [ib. 25. ] Hence Paul says, So that he sitteth in the temple of God, shewing himself, as if he were God. [2 Thess. 2, 4] Hence again he says; Whom the Lord Jesus shall slay with the spirit of His mouth, and shall destroy with the brightness of His coming. [ib. 8] For that which is said by Daniel, He will rise up against the Prince of princes, is expressed by Paul, So that he sitteth in the temple of God, shewing himself as if he were God. And that which is subjoined by Daniel, He shall be broken without hand, is expressed by Paul, Whom the Lord Jesus shall slay with the spirit of His mouth. For he will be broken without hand, because he will be smitten with eternal death, not in battle with the Angels, not in contest with the Saints, but through the coming of the Judge, by the breath of His mouth alone. Of the pride of this Behemoth it is also said by Paul, Who opposeth and exalteth himself above all that is called God, or that is worshipped. [2 Thess. 2, 4] Of whom Daniel, when saying that the fourth beast was strengthened with ten horns, immediately added, I was considering the horns, and behold there came up from the midst of them another little horn, and three of the first horns were plucked up from before its face, and behold in this horn were eyes like the eyes of a man, and a mouth speaking great things. [Dan. 7, 8] He is described in truth as the eleventh horn of this beast, because the power of his kingdom is strengthened by iniquity. For every sin belongs to the number eleven, because while it does perverse things, it goes beyond the precepts of the decalogue. And because sin is bewailed in goats’ hair, hence it is that in the Tabernacle there are made eleven veils of goats’ hair. [Ex. 26, 7] Hence it is said in the eleventh psalm, Save me, Lord, for the godly man hath ceased. [Ps. 12, 1] Hence Peter, being afraid of the Apostles continuing in the number eleven, sought, by casting lots, for Matthias as the twelfth. [Acts 1, 15- 26] For unless he observed that fault was signified by the number eleven, he would not be so hastily anxious for the number of the Apostles to be completed to that of twelve. Because therefore transgression is expressed by the number eleven, the author of transgression himself is indicated by the eleventh horn of this beast. Which springs up of small size in truth, because he is born a mere man; but it increases hugely, because he advances even to the power of angelic strength united to himself. And it plucks up the three horns, which are before its face, because he subjects to his power the same number of kingdoms which are near him. And its eyes are like the eyes of a man, but its mouth speaketh great things, because there is seen in him the form indeed of a man, but in his words he is exalted above men. That then which is said by Paul, Exalting himself above all that is called God, or that is worshipped, [2 Thess. 2, 1] this the Prophet Daniel witnesses, saying, A mouth speaking great things. [Dan. 7, 8] But Daniel’s declaring that he speaks great things, or Paul that he is exalted above the worship of the Godhead, is the very thing which in the words of God to blessed Job is compared to a cedar. For, like a cedar, he strives after high things, when, in all the
- 1038 -
pride of deceit, he prospers both in strength of might, and in height of elevation. But he is well said to set fast his tail, because his whole power is brought together and condensed in that one ruined man, in order that he may the more perform mighty and marvellous things through him, the more he urges him on by his collected strength. But since we have heard of what kind is the head of the wicked, let us now learn what members cleave to this head. It follows;
The sinews of his stones are wrapped together.
[xvi]
28. This Behemoth has as many ‘stones,’ as he possesses preachers of his iniquity. Are not they who corrupt the hearts of men with evil persuasions, by pouring in the poisonous seeds of their error, his stones? But it is fitly said, that the sinews of his stones are wrapped together, because, namely, the arguments of his preachers are bound together with cunning assertions, as to pretend to be right, which persuade perverse things, so that though the entanglement of their assertions can be seen, like the wrapping together of sinews, yet it cannot be unravelled. His ‘stones’ have their ‘sinews wrapped together,’ because the acuteness of his preachers is concealed beneath ambiguous assertions. But generally when they infect hearts with their words, they display innocency in their conduct. For they would not attract the good to them by their persuasion, if they were to exhibit themselves as perverse in their conduct also. But because they are the stones of this beast, and are bound by sinews wrapped together, they both display themselves as upright in order to escape notice, and preach perverse things in order to corrupt, imitating, doubtless, their head, who, as a lion in ambush, both rages by the power of earthly dignity, and flatters by a show of sanctity. But would that this beast were acting thus then only, and that he had not now also these testicles of lust to corrupt the inner parts of the faithful. For not only is that which is evil infused with the speaking of the mouth, but that which is worse is held by more in the example of conduct. For how many have not beheld Antichrist, and yet are his testicles: because they corrupt the hearts of the innocent by the example of their doings! For whoever is exalted with pride, whoever is tortured by the longings of covetousness, whoever is relaxed with the pleasures of lust, whoever is kindled by the burnings of unjust and immoderate anger, what else is he but a testicle of Antichrist? For while he willingly engages himself in his service, he furnishes by his example the progeny of error to others. The one works wickedly, the other cleaves to those who work wickedly; and so far from opposing, even favours them. What else then but a testicle of Antichrist is he, who having cast aside the authority of the faith he has pledged to God, witnesses in favour of error? But if any reprove these persons, they presently conceal themselves under some cloke of defence; for since their sinews are wrapped together, and entangled for evil, they cannot be released from corruption. It follows;
Ver. 13. His bones are as pipes of brass. [E. V. 18] [xvii]
29. In the body they are bones which hold the members together, and members which are held together. This beast then has flesh, it has bones also; because there are some wicked persons, who are yet retained in error by others, and others still more wicked who retain others also in error. What else then do we understand by the bones of Antichrist, but some more powerful persons in his body? in whose hearts while iniquity has become greatly hardened, the whole framework of his body is held together by them. For there appear to be many rich in this world, who while relying on their possessions and wealth, are consolidated, as it were, by strength, but by lavishing these goods
- 1039 -
by which they were supported, they lead others into their own error. At one time they allure others by their gifts to become wicked, at another they bind others by their presents to continue in wickedness. What then are these but bones of Antichrist, who while they multiply the wicked by keeping them together, support the flesh in his body? These sometimes exhibit a sweetness of speech in deceiving their hearers, because even thorns produce flowers, and that in them which smells sweetly is seen, that which wounds is hid. They blend the sweet with the bitter, the soothing with the hurtful, and though they strive to be admired, by reason of their power, yet through their skill in deceiving, they abase themselves, as if humbly, by their easy address, and by their speech insinuate that of themselves, which they deny by their outward conduct.
30. Whence also the ‘bones’ of this Behemoth are rightly compared to pipes of brass, because doubtless like insensible metal, they have the sound of right speech, but not the sense of right living. For they assert, as if humbly, that in words, which they set at nought by living haughtily. Whence it is well said by Paul; Though I speak with the tongues of men and of angels, and have not charily, I am become as sounding brass, or a tinkling cymbal. [l Cor. 13, 1] For he who speaks good things, but pursues not the same good things through love, utters a sound like brass or a cymbal; because he himself feels not the words which he utters. But there are some in the body of this beast, not illustrious from honours, not supported by riches, not adorned with the beauty of virtues, not skilled in the science of cunning, who yet aim at appearing such as they are not, and who are therefore more hurtful to the life of the righteous. Of whom it also follows,
His cartilage as plates of iron.
[xviii]
31. For cartilage has indeed the appearance of bone, but has not the strength of bone. What is meant then by his cartilage being compared to plates of iron, except that those in him who are most feeble, are more evilly disposed for the perpetration of wickedness? For other metals are cut by iron, and his cartilage is said to be like iron, because those in his body who are unequal to the display of mighty powers, are the more violently inflamed to cause the death of the faithful. For because they consider that they cannot with him work signs and prodigies, they prove themselves faithful to him by their cruelty, and instead of being able to corrupt by their persuasion the hearts of the innocent, they glory in destroying the bodies of the good manifoldly more than others. It is therefore well said; His cartilage is as plates of iron; because that which any one would believe to be the weaker part of his body, is the very thing which wounds the more fatally. And they are rightly compared not to iron only, but to ‘plates of iron,’ because while they go about to spread themselves out on every side in cruelty, they extend themselves, as it were, into plates of iron.
32. It seems good to us to examine with a stricter hand of enquiry these same words of the Creator, which seem already discussed, and to gather more abundant fruits of understanding for moral instruction. For since we have heard what the ancient enemy effects against men, by the man he has assumed, it remains for us now to examine what he works in men even by himself, without the aid of men. For behold it is said,
Ver. 12. He setteth fast his tail, like a cedar. [E. V. 17] [xix]
[MORAL INTERPRETATION]
- 1040 -
33. The first suggestion of the serpent is soft indeed, and tender, and easily to be crushed by the foot of virtue. But if it is carelessly allowed to gain strength, and access is freely allowed it to the heart, it increases itself with such great power, as to weigh down the enslaved mind, and to increase to intolerable strength. He is said therefore to set fast his tail like a cedar, because his temptation when once received in the heart, in all subsequent assaults, rules as if by right. The head of this Behemoth therefore is grass, his tail a cedar, he fawns and humbles himself at this first suggestion, but gaining great strength by habit, he is hardened in the increasing close of temptation. For every thing which he suggests at first is easily overcome; but thence there follows, that which can hardly be overcome. For he first addresses the mind in gentle terms, as if advising it: but when he has once fastened on it the fang of pleasure, he is afterwards bound to it almost indissolubly, by powerful habit. Whence also he is well said to ‘set fast his tail. ’ For he wounds with his tooth, but binds with his tail; because he strikes with the first suggestion, but binds the mind, once struck, with the increasing close of temptation, that it cannot escape. For since sin is admitted in three ways, namely, when it is perpetrated by the suggestion of the serpent, with the pleasure of the flesh, with the consent of the spirit; this Behemoth first puts forth his tongue, suggesting unlawful thoughts, afterwards alluring to delight, he infixes his tooth; but lastly, gaining possession by consent, he clenches his tail. Hence it is that some persons blame in themselves sins which have been committed through long habit, and avoid them in judgment, but cannot even though contending against them avoid them in act; because when they do not crush the head of this Behemoth, they are frequently, even against their will, bound by his tail. And this has become as hard as a cedar against them, because it has grown up from the alluring pleasure of its beginning even to the violence of retention. Let it be said then; He clencheth his tail like a cedar; in order that every one should the more avoid the beginnings of temptation, the more he understands that it cannot be easily escaped from at the last.
34. It should be known also, that to those whom he has seized, he commonly suggests more grievous sins, when he knows that they are drawing near the close of this present life: and that the more he considers that he is about to consummate the temptation, the more heavy burdens of iniquities does he heap upon them. Behemoth, therefore, clenches his tail like a cedar, because those whom he has seized by evil beginnings, he makes worse at the end; in order that the sooner his temptations are to cease, the more mightily they may be fulfilled. For since he is busied to make their suffering equal to his own punishment, the more ardently does he strive to exaggerate every sin, before their death. But frequently this Behemoth possesses a heart already fatally subject to him, but yet Divine grace repels him; and the gift of mercy ejects him whom the captive will brought in to itself. And when he is expelled from a heart, he strives to inflict sharper wounds of sin, in order that the mind may feel, when assaulted by him, those waves of temptations, which it knew not even when possessed by him. Which is well expressed in the Gospel, when the unclean spirit is said at the Lord’s bidding to go forth from a man. For when the boy, which was possessed by the spirit, was presented to Him, it is written; Jesus rebuked the foul spirit, saying, Thou deaf and dumb spirit, I charge thee, come out of him, and enter no more into him. And it cried, and rent him sore, and came out of him. [Mark 9, 25. 26. ] Behold, it had not rent him, when it possessed him, it rent him when it came out; because he doubtless then harasses the thoughts of the mind more fearfully, when, compelled by Divine power, he draws near his departure. And him whom he had possessed as a dumb spirit, he was leaving with cries: because frequently, when in possession, he inflicts smaller temptations; but when he is expelling from the heart, he disturbs it with sharper
- 1041 -
assaults. It is therefore well said, He clencheth his tail like a cedar, both because when possessing a heart, he always increases in malice at the end; and when leaving a heart, he smites it with severer wounds of thoughts. But, through the wonderful compassion of the Creator, the more subtle arguments of this Behemoth are also laid open, when it is subjoined;
The sinews of his stones are wrapped together.
[xx]
35. The sinews of his stones are the deadly arguments of his machinations. For by these he rouses the strength of his cunning, and corrupts the unstable hearts of men. His stones are wicked suggestions, with which he rages in the corruption of the mind, and begets in the debauched soul the progeny of wicked works. But the sinews of these stones are wrapped together, because the arguments of his suggestions are bound together by complicated devices; so as to make many sin in such a way, that, if they wish perchance to escape a sin, they cannot escape it without being entangled in another sin; and that they commit a fault in avoiding it, and that they are unable to release themselves from one, unless they consent to be bound by another. A point which we make clearer, by bringing forward some instances of this ensnaring from the common doings of men. But because Holy Church consists of three orders, namely, the married, the continent, and rulers, (whence both Ezekiel saw three men set free, namely, Noah, Daniel, and Job, [Ez. 14, 14] and the Lord in the Gospel, by saying that there were some in the field, some in the bed, and some in the mill, [Luke 17, 34-36] doubtless points out three orders in the Church,) it is plainly sufficient for us to select an instance out of each class.
36. For, behold, one man, while seeking the friendships of the world, binds himself by an oath to another, leading a similar life, to conceal his secrets with perfect silence; but he, to whom the oath has been sworn, is discovered to be guilty of adultery, so as even to endeavour to kill the husband of the adulteress. But he who has taken the oath, turns back to his own mind, and is assailed by different thoughts on one side and the other, and is afraid of being silent in this matter, lest by silence he should be an accomplice in adultery and homicide at the same time; and is afraid to disclose it, lest he should involve himself in the guilt of perjury. He is bound therefore by the sinews of stones wrapped together, because to whichever side he inclines, he is afraid of not being free from the taint of transgression.
37. Another, forsaking all worldly things, and seeking in all things to crush his own will, wishes to submit himself to the authority of another. But he does not carefully enquire into and discern the character of him who is to rule over him in the Lord.
- 1029 -
And behold every one that is arrogant, and abase him.
[viii]
10. As if He said, As I. But as to the order of punishment, the sin of the proud is fitly mentioned before the arrogant; because in truth pride is not generated by arrogance, but arrogance by pride. But every sinner is looked upon in two ways by the Lord, when he is either converted from sin, or punished for sin. Of looking in order to conversion it is said, that the Lord looked upon Peter; and Peter, remembering the word of Jesus, wept bitterly. [Luke 22, 61] With regard to punishment it is said again; The countenance of the Lord is upon them that do evil, to destroy the remembrance of them from the earth. [Ps. 34, 16] But in both ways is the arrogant brought down in humility, because he either acknowledges his fault with penitence, or by perishing suffers punishment.
Ver. 7. Look on all the proud, and confound them, and I tread down the wicked in their place. [E. V. 12]
[ix]
11. Thou understandest, As I. For the proud are confounded at the look of the Lord, either here, by His mercy, when acknowledging and condemning their faults, or there, by suffering punishments from His justice. But pride itself is the place of the wicked; for, since it is written, Pride is the beginning of all sin, [Ecclus. 10, 13] it is comprised in that place, whence impiety arises; although impiety hardly differs from pride. For to be very proud is to think impiety of our Maker. The impious then is trodden down in his place, because he is crushed by that very pride, by which he is raised up; and when by boasting he raises himself in his thoughts, he hides from himself the light of righteousness, which he ought to find. But frequently when he is outwardly advancing his false glory against God, he is inwardly wasting away in real misery. Whence the Prophet says; Thou castedst them down while they were being raised up. [Ps. 73, 18] For he says not, Thou castedst them down after they were raised up, but while they were being raised up; because the very fact, that the proud happen to be exalted outwardly by false glory, is their being cast down within. For in the course of the divine judgment here, one thing is not their fault, and another their punishment; but their very fault is to them converted into punishment, so that when they are exalted with the haughtiness of pride, that which appears outwardly their progress, is itself in truth their inward fall. It follows;
Ver. 8. Hide them in the dust, and at the same time plunge their faces into the pit. [E. V. 13] [x]
12. As if He said, As I. For God by a just judgment hides the proud and impious in the dust, because He permits their hearts to be overwhelmed with those earthly employments, which they choose, having scorned the love of their Creator. Whence also when He enquires into their conduct, He acknowledges it not, as though it were hid from Him saying; I know not who ye are. [Luke 13, 27] The life of the wicked is hidden under the dust, because it is weighed down by mean and grovelling desires. For whoever still desires these things that are of the world, appears not, as it were, before the face of the true light, because he is in truth concealed under the dust of earthly thought. The burdened mind endures this dust of wicked thoughts, which the wind of most evil temptation brings with it. For hence it is that it is said by the Prophet, of every soul which is
- 1030 -
weighed down by earthly desires, under the character of Ephraim, Ephraim has become as bread under the ashes, which is not turned. [Hos. 7, 8] For by nature our intention is well fashioned, to rise towards God; but from an evil habit of conversation pleasure arises, to weigh us down towards the present world. But bread under the ashes, is cleaner on that side, which it conceals beneath, and dirtier on that, on which it bears the ashes from above. Whoever therefore neglects the effort with which he ought to seek God, presses down the cleaner side, like bread under the ashes, and when he willingly endures the cares of the world, he bears, as it were, above him a heap of ashes. But the bread under the ashes would be reversed, if he were to throw off the ash of carnal desires, and display above that good intention, which he had, by neglecting it, kept under in himself. But he refuses to be turned, when a mind, weighed down with the love of secular cares, neglects to throw off the mass of ashes which lies upon it; and when it seeks not to rise up to a good intention, it presses under the cleaner surface.
13. But it is fitly subjoined; And at the same time plunge their faces into the pit. As if He said, As I. For by a just judgment the Lord plunges the faces of the proud into the pit; because He casts down the intention of their heart, when it raises itself above men. For he whose face turns to the pit, looks towards things below. And it is well said of the proud, that their faces are plunged into the pit; because they are sinking lower, when through pride they are seeking higher things; and the more they raise themselves in their exaltation, the lower do they tend in their fall. For they seek earthly glory, and the things to which they look forward are of the basest kind, whilst they follow after high things in their pride. Whence it comes to pass in a wonderful and contrary manner, that the humble seek after heaven, whilst they cast themselves down the lower, and that the proud pursue the lowest objects, while by despising others they are raised, as it were, higher. The one, while they despise themselves, are united to heavenly things, the latter, while they exalt themselves, are separated
from higher things. And, so to speak, the one, by elevating, depress, the other, by depressing, elevate themselves. And it is well said of the proud by the Psalmist; But He humbleth the sinners even to the earth; because by seeking after those things that are below, while they raise and extol themselves, what else do they, but, having lost heaven, fall to the earth? For their having already fallen to the bottom is their having sought after things below, having forsaken things above. Their faces are therefore rightly said to be plunged into the pit, because by following after things below, they tend to the pit of hell. For it comes to pass by a just judgment, that those whom wilful aversion benightens here, the well-deserved pit of punishment there excludes from the view of the true light. Because therefore the holy man is questioned with so great a dread of Divine Power, as to have it said to him, Hast thou an arm like God, or dost thou thunder with a voice like Him? Scatter the proud in thy wrath, and behold every one that is arrogant, and abase him, and other things which God is able to do, but man is hardly able to hear; the Lord shews with what intention He first spoke of all these things, by the end of the conclusion subjoined; saying,
Ver. 9. And I will confess that thy right hand can save thee. [E. V. 14]
[xi]
14. As if He were openly saying, If thou art able to do these terrible things, which I Myself have displayed, I attribute to thee, and not to Myself, all the good things thou hast done. But if thou canst not destroy others, that sin, by a look, it is plain that thou canst not set thyself free from the guilt of wickedness, by thy own power. Behold! it is said by the Divine voice to blessed Job, that he is not saved by his own right hand, and yet certain men, who are far from the strength of this man,
- 1031 -
despising the assistance of God, trust that they can be saved by their own strength. And for these what else ought we to pray, except that, if they have already received the gifts of good works, they may receive also this gift, to know from Whom they have received them? But since the Lord in the preceding words mentioned the greatness of His power, He now in what follows points out the wickedness of the ancient enemy: in order that the good servant, having first heard of the virtues of the Lord, might know how much to love, and having known afterwards the craft of the devil, might learn how much to fear. Whence it is well said by the Prophet, The lion will roar, who will not fear? The Lord God hath spoken, who will not prophesy? [Amos 3, 8] For after the power of his Creator has been made known to him, the strength of his adversary ought not to be concealed from him, in order that he might submit himself the more humbly to his defender, the more accurately he had learned the wickedness of his enemy, and might more ardently seek his Creator, the more terrible he found the enemy to be, whom he had to avoid. For it is certain that he who less understands the danger he has escaped, loves his deliverer less; and that he who considers the strength of his adversary to be feeble, regards the solace of his defender as worthless. Whence the Prophet rightly said, ascribing his deliverance to the Lord; I will love Thee, O Lord, my strength, [Ps. 18, 1] plainly saying, that is, I love Thee the more, the more, feeling my own infirmity, I acknowledge Thee to be my strength. Hence he says again, Make Thy loving-kindness marvellous, O Thou that savest them that trust in Thee: [Ps. 17, 7] because the loving-kindnesses of the Lord doubtless then become wonderful to us who are delivered, when, by the same loving-kindnesses, it is found how grievous were the perils we have escaped.
15. And because the Lord, in the preceding part of His speech, disclosed to blessed Job the marvellous works of subsequent Saints, that he might learn, on hearing them, how humbly he ought to think of the height of his own virtues; it is now shewn him with what enemy he is waging war, and his strength and his crafts are more accurately pointed out, in order that he who has been led to converse with his Maker, may know plainly the arguments of the adversary. For in the words which follow, the Lord makes known to His faithful servant all the machinations of the crafty enemy, all wherein he seizes by oppressing, all wherein he flies around with insidiousness, all wherein he frightens by threatening; all wherein he allures by persuasion, all wherein he crushes by desperation, all wherein he deceives by promising. He commences therefore all his contests of craftiness, saying;
Ver. 10. Behold Behemoth, which I made with thee. [E. V. 15]
[xii]
16. Whom does He suggest, under the name ‘Behemoth,’ except the ancient enemy? which being interpreted from the Hebrew word, means ‘Animal’ in the Latin tongue. For when his malice is added below, his person is plainly pointed out. But since it is written of God that He made all things together, why does He declare that He made this animal at the same time with man, when it is plain that He made all things at once? Again, we must enquire how God created all things at once, when Moses describes them as created separately with the varying change of six days. But we learn this the more readily, if we enquire minutely into the actual cases themselves of their beginnings. For the substance of things was indeed created at once, but the form was not fashioned at once: and that which existed at the same time in the substance of matter, appeared not at the same time by the figure of its shape. For when heaven and earth are described as made at the same time, it is pointed out that things spiritual and things corporeal, whatever arises from heaven, and
- 1032 -
whatever is produced from earth, were created all of them together. For the sun, the moon, and the stars, are said to have been created in the heaven on the fourth day: but that which on the fourth day came forth in appearance, existed on the first day in the substance of heaven by the creation. The earth is said to have been created on the first day, and the trees and all the green things of the earth are described as being made on the third. But that which on the third day put itself forth in appearance, was doubtless created on the first day in the substance of the earth, from which it sprung. Hence it is that Moses distinctly related the creation of all things in separate days, and yet added that all were created at the same time, saying, These are the generations of the heaven and the earth, when they were created, in the day that the Lord made the heaven, and the earth, and every plant of the field, before it sprung up in the earth, and every herb of the region. [Gen. 2, 4, 5] For he who had related that the heaven, and the earth, the trees and herbs, were created on different days, now declares that they were made on one day; in order clearly to point out that every creature began to be at the same time in substance, although it came not forth at the same time in appearance. Hence also it is written there, God created man in His own image; in the image of God created He him, male and female created He them. [Gen. 1, 27] For Eve is not as yet described as having been made, and yet man is already said to be male and female. But because woman was certainly about to come forth from the side of Adam, she is already reckoned as being in him in substance, from whom she was hereafter to come forth in form. But we can consider these points in the smallest matters, in order from the smallest to consider greater. For when the herb is created, neither fruit, nor the seed of its fruit, as yet appears in it. But fruit and seed exist therein, even when they appear not; because they doubtless exist together in the substance of the root, which appear not together in the increase of time.
17. But because we say that those things are created at the same time in substance, which we find come forth the one from the other, in what way is Behemoth declared to be created together with blessed Job, when, neither is the substance of an angel, and of a man the same, and man springs not forth from an angel, nor an angel from a man? But if Behemoth is said to be created together with blessed Job, because every creature is without question created at the same time by a Maker, Who is not spread out in His doings in extent of time, why is that specially said of Behemoth, which is possessed in common with all creatures in general? But if we weigh the causes of things with accurate enquiry, we learn that Angels and men were created together; together, that is, not in unity of time, but in the knowledge of reason; together, by receiving the image of wisdom, and not together by the union of the substance of their form. For it is written of man, Let us make man after Our image and likeness. [Gen. 1, 26] And it is said to Satan by Ezekiel, Thou wast a seal of similitude, full of wisdom, and perfect in beauty in the delights of the Paradise of God. [Ez. 28, 12] In the whole creation, then, men and angels came into being together, because they came forth distinct from every irrational creature. Because then in all the creation there is no rational being but men and Angels, whatever can not exercise reason, is not made together with Man. Let it be said then to man, let it be said of the angel, who although he lost the power of his high estate, yet lost not the subtlety of a rational nature; Behold, Behemoth, which I made with thee. In order that while man considers that he who was made together with him in reason has perished, he may, from the ruin of him who is near him, fear that the fall of pride is nigh himself also. But we must carefully notice that in these words, the wicked doctrine of Manichæus is plainly reproved by the voice of the Lord; for he, when he speaks of two principles, endeavours to establish that the ‘race of darkness’ was not created. For how is that most wicked race said to have not been made, when the Lord declares that He created that Behemoth, the author, namely, of wickedness, who was rightly
- 1033 -
fashioned by nature? But because we have heard with whom that Behemoth was made, let us hear what he does, when ruined. It follows;
He will eat hay as an ox.
[xiii]
18. If we carefully examine the words of the Prophets, we discover that these and they were put forth by the same Spirit. For when Isaiah observed the life of sinners devoured by the ancient and insatiable enemy, he said, the lion shall eat straw like the ox. [Is. 11, 7] But what is signified by the words hay, and straw, except the life of the carnal? Of which it is said by the Prophet, All flesh is hay. [Is. 40, 6] He then who here is ‘Behemoth,’ is there a ‘lion;’ they who are here called ‘hay,’ are there called ‘straw. ’ But the mind strives to enquire why this lion in Isaiah, or Behemoth as he is called by the voice of the Lord, is in both passages compared not to a horse, but an ox. But we ascertain this the sooner, if we consider what is the difference of foods in the two animals. For horses eat hay, however dirty, but drink clean water only. But oxen drink water, however filthy, but feed only on clean hay. What then is it, for which this Behemoth is compared to an ox, which feeds on clean food, except that which is said of this ancient enemy by another Prophet; His food is choice. [Hab. 1, 16] For he rejoices not in seizing those whom he beholds lying of their own accord in the lowest depths with himself, involved in wicked and filthy actions. He therefore seeks to eat hay as an ox, because he seeks to wound with the fang of his suggestion the pure life of the spiritual.
19. But I see we must enquire, how this Behemoth, who eats hay like an ox, is said to destroy the life of the spiritual, when, as was before said, by the word ‘hay’ is designated the life of the carnal. His food also will no longer be choice, if, in eating hay, he seizes the carnal. But it occurs at once in reply, that some men are both hay in the sight of God, and among men are counted under the name of holiness, when their life displays one thing before the eyes of men, and before the Divine judgment their conscience intends another. They therefore in the opinion of men are ‘choice,’ [‘electi’] but in the accurate judgment of the Lord are ‘hay. ’ Was not Saul hay in the sight of God, of whom the Prophet Samuel said to the people, Ye surely see him whom the Lord hath chosen, [1 Sam. 10, 24] and of whom it is said just above, He is choice and good? [ib. 9, 2] For he whom the sinful people deserved, was both reprobate in the sight of God, and yet in the order of causes was choice and good. That many are hay, and suspect that they are Elect from the opinion of men, is well said by Solomon; I saw the wicked buried, who even while they were still living were in the holy place, and were praised in the city as if of good works. [Eccles. 8, 10] That many are hay, but yet are protected by the favour of sanctity, a certain wise man well points out, saying, Pass over, O stranger, and furnish a table. [Ecclus. 29, 26] For a stranger is said by passing over to furnish a table; because if any one standing at the altar of God seeks his own glory by good works, both the praise of the altar is extended by the display of his sanctity, and yet he himself is not counted by God in the number of the citizens. His opinion advances with others, and yet he himself ‘passes over as a stranger’ from God. He therefore ‘adorned the table in passing over,’ because he would not remain at the sacrifice, who in all he studied to do descended in thought to the praises of men. Because then some persons studiously lead a clean life, but seek not thereby to approve themselves within, his food is both rightly said to be choice, and yet this Behemoth is said to eat hay as an ox. For clean hay lies, as it were, on the ground, and below, before the mouth of this Behemoth, when both a life is passed, as it were, in innocence through keeping the commandments, and yet in the
- 1034 -
midst of conduct which is set forth as good, the heart is not raised to seek after things above. What useful purpose then does he effect, who guards purity of life in himself, if by his base intention, he leaves himself on the earth to be found by the mouth of this Behemoth? Because therefore Almighty God informs us what our enemy is doing, let Him now make known to us how he prevails, in order that the more the wickedness of his cunning is known, the more easily it may be overcome. It follows;
Ver. 11. His strengthen is in his loins, and his force is in the navel of his belly.
[xiv]
20. The places for the seed of coition are said to be in the loins with men, but in the navel with women. For hence it is that the Truth says to His disciples; Let your loins be girded about. [Luke 12, 35] Hence Peter, when keeping away lust from the heart, admonished, saying, Girded up in the loins of your mind. [1 Pet. 1, 13] Hence Paul, when saying that the priesthood of Levi was tithed by the sacrifice of Abraham in the time of Melchisedec, said, in shewing where Levi was then concealed in the body of his father; For he was yet in the loins of his father. But that the seed- vessel of lust is with women contained in the navel, the Prophet witnesses, who, reproving the wantonness of Judaea, under the character of a prostituted woman, says; In the day of thy birth thy navel was not cut. [Ez. 16, 4] For to cut the navel in the day of birth, is to cut off the lust of the flesh at the time of conversion. For since it is difficult to correct evil beginnings, and to mould into a better shape things that have once been shapen amiss, Judaea is blamed from her birth, as having, while born of God, retained her navel unsevered, because she lopped not off the loosenesses [‘fluxa’] of lust. Because therefore both sexes are grievously overcome by the infirmity of lust, through the power of the devil, his strength is both said to be in his loins, against men, and his force in his navel, against women.
21. But why, when He had first mentioned this Behemoth as eating hay, did He subjoin the fatal effects of lust, as the first arguments of his deception? Except that it is plain to all, that after pride has once seized the spirit of a man, he immediately stretches forth to the pollution of the flesh. Which we observe even in the first man and woman; who, by covering their shameful parts, after the commission of pride, plainly shewed that after they had endeavoured in themselves to grasp at high things within, they presently were subject in the flesh to what bringeth shame without. This Behemoth therefore, who rages insatiably, and seeks to devour the whole man at once, at one time exalts his mind to pride at another corrupts his flesh with the pleasure of lust. But his strength is well said not to be in the loins or the navel of them who are overcome; but, his strength is in his loins, and his force is in the navel of his belly. As if it were plainly said, His strength is in his own loins, and his force is in the navel of his own belly; because they doubtless specially become his body, who, being deceived by the blandishments of base suggestions, submit to him through the loosenesses of lust. It follows,
Ver. 12. He setteth fast his tail, like a cedar. [E. V. 17] [xv]
22. There are in these words many points, to be brought forward for moral instruction. But we examine in the first place the violences of this Behemoth, in order afterwards to detect more accurately his crafts. In Holy Scripture under the name ‘cedar,’ sometimes the lofty excellence of
- 1035 -
heavenly glory is expressed; but sometimes the stubborn pride of the wicked is designated. By the name ‘cedar’ is expressed the loftiness of heavenly glory, as the Psalmist witnesses, The righteous shall flourish like the palm tree, he shall be multiplied like a cedar in Libanus. [Ps. 92, 12] Again, under the name ‘cedar’ is designated the haughty power of the wicked, as is said by the same Prophet; The voice of the Lord breaking the cedars. [Ps.
29, 5] But what is meant by the tail of this Behemoth, except that latter end of the ancient enemy, when he enters, doubtless, that ruined man, his peculiar vessel, who is specially called Antichrist? For since he is permitted, at one time by the honours of the world, at another by signs and prodigies of pretended sanctity, to be elevated to the swelling of power, his tail is rightly compared by the voice of the Lord to a cedar. For as a cedar leaves behind other trees by increasing in height, in like manner will Antichrist, possessing in temporal things the glory of the world, surpass at this time the standard of man both in the height of his honour, and in the power of his miracles. For there is in him a spirit, who having been created in high estate, lost not, even when cast down, the power of his nature. But his power is at present very little displayed, because it is held bound by an exercise [‘dispensatione’] of Divine strength. Whence it is said by John; I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand: and he laid hold on the dragon, that old serpent, which is the Devil and Satan, and bound him a thousand gears, and cast him into the bottomless pit, and shut him up, and set a seal upon him. [Rev. 20, 1-3] For he is said to be bound, and cast into the bottomless pit; because he is thrust back and bound in the hearts of the wicked by Divine power, so as not to be unchecked, as far as he is able to hurt; that, though he may secretly rage by them, he may not break forth into the violent ravages of pride. But it is there intimated how he is to be loosed at the end of the world; And after the thousand years shall have been completed, Satan shall be loosed out of his prison, and shall go out, and seduce the nations. [ib. v. 7] For by the number ‘thousand,’ on account of its perfection, is expressed this whole period, whatever it be, of Holy Church. On the completion of which the ancient enemy, given up to his own strength, for a short time, but with much power is let loose against us.
23. But though his fierceness makes him break forth into cruelty, yet the Divine pity confines him with fewness of days. For hence the Truth says by Itself, Then shall be great tribulation, such as was not from the beginning of the world to this time, nor shall be. [Matt. 24, 21] Hence again It says, Except those days should be shortened, there should no flesh be saved. [ib. v. 22] For since the Lord beholds us to be both proud and weak, those days, which He spoke of as singularly evil, He, in His mercy, says were shortened; in order doubtless to alarm our pride by the adversity of the time, and to comfort our weakness by the shortness of the days.
24. But it must be greatly considered, in what way that Behemoth, when he raises his tail as a cedar, arises with greater fierceness than he now exerts himself. For what kinds of punishments do we know, at which we rejoice not as having already exercised the strength of Martyrs? For the sword plunged in the neck prostrated some with a sudden blow; the cross torturing [‘crucis patibulum’] fastened some, in which death is both repelled when courted, and courted when repelled; some the saw ground with its rugged teeth; some the iron-armed hoof trampled on and mangled [‘carpsit,’ al. sparsit,’ ‘dashed in pieces’]; some the rage of beasts tore limb from limb with their bite; some the force of blows imprinted through the skin pierced from their inmost entrails; some the deep dug earth buried alive; some the precipice crushed when hurled headlong to death; some the water drowned and swallowed up when plunged into it; some the devouring flame fed upon and consumed to ashes. When therefore this Behemoth expands his tail more fatally, in
- 1036 -
the end of the world, what greater cruelty can spring up in these torments, except that which the Truth says Itself in the Gospel; There shall arise false Christs, and false prophets, and shall shew great signs and wonders, so that, if possible, even the Elect may be led into error. [Matt. 24, 24] For now our faithful ones do wonders, when they suffer wrongs, but at that time the ministers of this Behemoth are about to do wonders, even when they inflict wrongs. Let us consider therefore what will be that temptation of the mind of man, when both the pious martyr submits his body to tortures, and yet his torturer works miracles before his eyes! Whose resolution would not then be shaken, from the very bottom of his thoughts, when he who tortures with the scourges, glitters also with miracles? Let it be rightly said then; He setteth up his tail as a cedar, because he will doubtless be exalted from reverence for the prodigy, and harsh with the cruelty of his torture.
25. For he is then not exalted only in power, but is supported also by the display of miracles. Whence is it also said by David; He lieth in wait in secret, as a lion in his den. [Ps. 10, 9] For for open power, it would have sufficed, if he had been a lion, even though he had not lain in wait: and again for secret craft, it would have sufficed for him to have spoiled secretly in ambush, even if he had not been a lion. But because this ancient enemy is unchecked in all his strength, he is permitted to rage in both ways, so as that he is let loose in contest against the Elect both by fraud and strength; in strength by his power, in fraud by his miracles. He is therefore rightly said to be both a lion, and lying in wait: lying in wait by the splendour of his miracles, a lion by his secular power. For in order to draw those who are openly wicked, he displays his secular power; but in order to deceive even the just, he pretends sanctity by his miracles. For he persuades the one by the height of his greatness, he deceives the others by a display of sanctity. Of this tail of this Behemoth, it is said by John, under the form of a dragon; And his tail drew the third part of the stars of heaven, and cast them to the earth. [Rev. 12, 4] For heaven is the Church, which in this night of the present life, when it contains within it the countless virtues of the Saints, glitters from above with radiant stars. But the tail of the dragon casts down the stars to the earth, because that latter end of Satan, exalted by the boldness of the man it has assumed, by gaining possession of some, whom it finds in the Church as if the Elect of God, shews them to be reprobates. For stars therefore to fall from heaven, is for some, having abandoned the hope of heavenly things, to be eager, under his guidance, for the pursuit of secular glory.
26. Hence Daniel speaks against this tail of the dragon in the person of Antiochus, saying, It cast down some of the strong host, and of the stars, and stamped upon them, and magnified himself even to the prince of the strong host, and took away from him the perpetual sacrifice, and cast down the place of his sanctification. But strength was given him against the perpetual sacrifice, by reason of transgressions; and truth will be cast down in the earth, and he will do, and prosper. [Dan. 8, 10- 12] For he casts down some of the strong host [‘de fortitudine’], and of the stars, when he crushes some who both are resplendent with the light of righteousness, and strong through the virtue of their works. And he magnifies himself as far as to the prince of the host, because he sets himself up against the Author of virtue Himself. He takes away the perpetual sacrifice; because he breaks off the desire of conversation in the Church in those whom he has seized. But strength is given him against the perpetual sacrifice by reason of transgressions; because unless the deserts of those who are perishing demanded it, the adversary would never be able to gain possession of those who were believed to be righteous. Truth is cast down in the earth, because belief in heavenly things is then perverted into a longing for temporal life. And he will do and prosper; because he will then do his violence not only on the minds of the reprobate, but also on the bodies of the Elect with
- 1037 -
incalculable cruelty, without any opposition. Hence again it is said by Daniel, A king of shameless face, and understanding dark sentences shall rise up, and his power shall be rendered strong, but not in his own strength. [Dan. 8, 23. 24. ] For the power of that man is not strengthened by his own strength, because by the might of Satan he is exalted to the glory of perdition. Hence again he says; He shall slay the mighty and the holy people, according to his will, and craft shall be directed aright in his hand. [ib. 24. 25. ] For he slays the mighty, when he overcomes, in their bodies, those who are unconquered in mind. Or he certainly slays the mighty, and the people of the Saints, according to his will, when he draws at the beck of his will those who were believed to be mighty and holy. And craft is directed aright in his hand, because in him craft is helped on by his doings. For that which he says in his craft, be supports by working wonders; for whatever his lying tongue pretends, that does the hand of his work set forth, as if true.
27. Hence again he says; He will rise up against the Prince of princes, and he shall be broken without hand. [ib. 25. ] Hence Paul says, So that he sitteth in the temple of God, shewing himself, as if he were God. [2 Thess. 2, 4] Hence again he says; Whom the Lord Jesus shall slay with the spirit of His mouth, and shall destroy with the brightness of His coming. [ib. 8] For that which is said by Daniel, He will rise up against the Prince of princes, is expressed by Paul, So that he sitteth in the temple of God, shewing himself as if he were God. And that which is subjoined by Daniel, He shall be broken without hand, is expressed by Paul, Whom the Lord Jesus shall slay with the spirit of His mouth. For he will be broken without hand, because he will be smitten with eternal death, not in battle with the Angels, not in contest with the Saints, but through the coming of the Judge, by the breath of His mouth alone. Of the pride of this Behemoth it is also said by Paul, Who opposeth and exalteth himself above all that is called God, or that is worshipped. [2 Thess. 2, 4] Of whom Daniel, when saying that the fourth beast was strengthened with ten horns, immediately added, I was considering the horns, and behold there came up from the midst of them another little horn, and three of the first horns were plucked up from before its face, and behold in this horn were eyes like the eyes of a man, and a mouth speaking great things. [Dan. 7, 8] He is described in truth as the eleventh horn of this beast, because the power of his kingdom is strengthened by iniquity. For every sin belongs to the number eleven, because while it does perverse things, it goes beyond the precepts of the decalogue. And because sin is bewailed in goats’ hair, hence it is that in the Tabernacle there are made eleven veils of goats’ hair. [Ex. 26, 7] Hence it is said in the eleventh psalm, Save me, Lord, for the godly man hath ceased. [Ps. 12, 1] Hence Peter, being afraid of the Apostles continuing in the number eleven, sought, by casting lots, for Matthias as the twelfth. [Acts 1, 15- 26] For unless he observed that fault was signified by the number eleven, he would not be so hastily anxious for the number of the Apostles to be completed to that of twelve. Because therefore transgression is expressed by the number eleven, the author of transgression himself is indicated by the eleventh horn of this beast. Which springs up of small size in truth, because he is born a mere man; but it increases hugely, because he advances even to the power of angelic strength united to himself. And it plucks up the three horns, which are before its face, because he subjects to his power the same number of kingdoms which are near him. And its eyes are like the eyes of a man, but its mouth speaketh great things, because there is seen in him the form indeed of a man, but in his words he is exalted above men. That then which is said by Paul, Exalting himself above all that is called God, or that is worshipped, [2 Thess. 2, 1] this the Prophet Daniel witnesses, saying, A mouth speaking great things. [Dan. 7, 8] But Daniel’s declaring that he speaks great things, or Paul that he is exalted above the worship of the Godhead, is the very thing which in the words of God to blessed Job is compared to a cedar. For, like a cedar, he strives after high things, when, in all the
- 1038 -
pride of deceit, he prospers both in strength of might, and in height of elevation. But he is well said to set fast his tail, because his whole power is brought together and condensed in that one ruined man, in order that he may the more perform mighty and marvellous things through him, the more he urges him on by his collected strength. But since we have heard of what kind is the head of the wicked, let us now learn what members cleave to this head. It follows;
The sinews of his stones are wrapped together.
[xvi]
28. This Behemoth has as many ‘stones,’ as he possesses preachers of his iniquity. Are not they who corrupt the hearts of men with evil persuasions, by pouring in the poisonous seeds of their error, his stones? But it is fitly said, that the sinews of his stones are wrapped together, because, namely, the arguments of his preachers are bound together with cunning assertions, as to pretend to be right, which persuade perverse things, so that though the entanglement of their assertions can be seen, like the wrapping together of sinews, yet it cannot be unravelled. His ‘stones’ have their ‘sinews wrapped together,’ because the acuteness of his preachers is concealed beneath ambiguous assertions. But generally when they infect hearts with their words, they display innocency in their conduct. For they would not attract the good to them by their persuasion, if they were to exhibit themselves as perverse in their conduct also. But because they are the stones of this beast, and are bound by sinews wrapped together, they both display themselves as upright in order to escape notice, and preach perverse things in order to corrupt, imitating, doubtless, their head, who, as a lion in ambush, both rages by the power of earthly dignity, and flatters by a show of sanctity. But would that this beast were acting thus then only, and that he had not now also these testicles of lust to corrupt the inner parts of the faithful. For not only is that which is evil infused with the speaking of the mouth, but that which is worse is held by more in the example of conduct. For how many have not beheld Antichrist, and yet are his testicles: because they corrupt the hearts of the innocent by the example of their doings! For whoever is exalted with pride, whoever is tortured by the longings of covetousness, whoever is relaxed with the pleasures of lust, whoever is kindled by the burnings of unjust and immoderate anger, what else is he but a testicle of Antichrist? For while he willingly engages himself in his service, he furnishes by his example the progeny of error to others. The one works wickedly, the other cleaves to those who work wickedly; and so far from opposing, even favours them. What else then but a testicle of Antichrist is he, who having cast aside the authority of the faith he has pledged to God, witnesses in favour of error? But if any reprove these persons, they presently conceal themselves under some cloke of defence; for since their sinews are wrapped together, and entangled for evil, they cannot be released from corruption. It follows;
Ver. 13. His bones are as pipes of brass. [E. V. 18] [xvii]
29. In the body they are bones which hold the members together, and members which are held together. This beast then has flesh, it has bones also; because there are some wicked persons, who are yet retained in error by others, and others still more wicked who retain others also in error. What else then do we understand by the bones of Antichrist, but some more powerful persons in his body? in whose hearts while iniquity has become greatly hardened, the whole framework of his body is held together by them. For there appear to be many rich in this world, who while relying on their possessions and wealth, are consolidated, as it were, by strength, but by lavishing these goods
- 1039 -
by which they were supported, they lead others into their own error. At one time they allure others by their gifts to become wicked, at another they bind others by their presents to continue in wickedness. What then are these but bones of Antichrist, who while they multiply the wicked by keeping them together, support the flesh in his body? These sometimes exhibit a sweetness of speech in deceiving their hearers, because even thorns produce flowers, and that in them which smells sweetly is seen, that which wounds is hid. They blend the sweet with the bitter, the soothing with the hurtful, and though they strive to be admired, by reason of their power, yet through their skill in deceiving, they abase themselves, as if humbly, by their easy address, and by their speech insinuate that of themselves, which they deny by their outward conduct.
30. Whence also the ‘bones’ of this Behemoth are rightly compared to pipes of brass, because doubtless like insensible metal, they have the sound of right speech, but not the sense of right living. For they assert, as if humbly, that in words, which they set at nought by living haughtily. Whence it is well said by Paul; Though I speak with the tongues of men and of angels, and have not charily, I am become as sounding brass, or a tinkling cymbal. [l Cor. 13, 1] For he who speaks good things, but pursues not the same good things through love, utters a sound like brass or a cymbal; because he himself feels not the words which he utters. But there are some in the body of this beast, not illustrious from honours, not supported by riches, not adorned with the beauty of virtues, not skilled in the science of cunning, who yet aim at appearing such as they are not, and who are therefore more hurtful to the life of the righteous. Of whom it also follows,
His cartilage as plates of iron.
[xviii]
31. For cartilage has indeed the appearance of bone, but has not the strength of bone. What is meant then by his cartilage being compared to plates of iron, except that those in him who are most feeble, are more evilly disposed for the perpetration of wickedness? For other metals are cut by iron, and his cartilage is said to be like iron, because those in his body who are unequal to the display of mighty powers, are the more violently inflamed to cause the death of the faithful. For because they consider that they cannot with him work signs and prodigies, they prove themselves faithful to him by their cruelty, and instead of being able to corrupt by their persuasion the hearts of the innocent, they glory in destroying the bodies of the good manifoldly more than others. It is therefore well said; His cartilage is as plates of iron; because that which any one would believe to be the weaker part of his body, is the very thing which wounds the more fatally. And they are rightly compared not to iron only, but to ‘plates of iron,’ because while they go about to spread themselves out on every side in cruelty, they extend themselves, as it were, into plates of iron.
32. It seems good to us to examine with a stricter hand of enquiry these same words of the Creator, which seem already discussed, and to gather more abundant fruits of understanding for moral instruction. For since we have heard what the ancient enemy effects against men, by the man he has assumed, it remains for us now to examine what he works in men even by himself, without the aid of men. For behold it is said,
Ver. 12. He setteth fast his tail, like a cedar. [E. V. 17] [xix]
[MORAL INTERPRETATION]
- 1040 -
33. The first suggestion of the serpent is soft indeed, and tender, and easily to be crushed by the foot of virtue. But if it is carelessly allowed to gain strength, and access is freely allowed it to the heart, it increases itself with such great power, as to weigh down the enslaved mind, and to increase to intolerable strength. He is said therefore to set fast his tail like a cedar, because his temptation when once received in the heart, in all subsequent assaults, rules as if by right. The head of this Behemoth therefore is grass, his tail a cedar, he fawns and humbles himself at this first suggestion, but gaining great strength by habit, he is hardened in the increasing close of temptation. For every thing which he suggests at first is easily overcome; but thence there follows, that which can hardly be overcome. For he first addresses the mind in gentle terms, as if advising it: but when he has once fastened on it the fang of pleasure, he is afterwards bound to it almost indissolubly, by powerful habit. Whence also he is well said to ‘set fast his tail. ’ For he wounds with his tooth, but binds with his tail; because he strikes with the first suggestion, but binds the mind, once struck, with the increasing close of temptation, that it cannot escape. For since sin is admitted in three ways, namely, when it is perpetrated by the suggestion of the serpent, with the pleasure of the flesh, with the consent of the spirit; this Behemoth first puts forth his tongue, suggesting unlawful thoughts, afterwards alluring to delight, he infixes his tooth; but lastly, gaining possession by consent, he clenches his tail. Hence it is that some persons blame in themselves sins which have been committed through long habit, and avoid them in judgment, but cannot even though contending against them avoid them in act; because when they do not crush the head of this Behemoth, they are frequently, even against their will, bound by his tail. And this has become as hard as a cedar against them, because it has grown up from the alluring pleasure of its beginning even to the violence of retention. Let it be said then; He clencheth his tail like a cedar; in order that every one should the more avoid the beginnings of temptation, the more he understands that it cannot be easily escaped from at the last.
34. It should be known also, that to those whom he has seized, he commonly suggests more grievous sins, when he knows that they are drawing near the close of this present life: and that the more he considers that he is about to consummate the temptation, the more heavy burdens of iniquities does he heap upon them. Behemoth, therefore, clenches his tail like a cedar, because those whom he has seized by evil beginnings, he makes worse at the end; in order that the sooner his temptations are to cease, the more mightily they may be fulfilled. For since he is busied to make their suffering equal to his own punishment, the more ardently does he strive to exaggerate every sin, before their death. But frequently this Behemoth possesses a heart already fatally subject to him, but yet Divine grace repels him; and the gift of mercy ejects him whom the captive will brought in to itself. And when he is expelled from a heart, he strives to inflict sharper wounds of sin, in order that the mind may feel, when assaulted by him, those waves of temptations, which it knew not even when possessed by him. Which is well expressed in the Gospel, when the unclean spirit is said at the Lord’s bidding to go forth from a man. For when the boy, which was possessed by the spirit, was presented to Him, it is written; Jesus rebuked the foul spirit, saying, Thou deaf and dumb spirit, I charge thee, come out of him, and enter no more into him. And it cried, and rent him sore, and came out of him. [Mark 9, 25. 26. ] Behold, it had not rent him, when it possessed him, it rent him when it came out; because he doubtless then harasses the thoughts of the mind more fearfully, when, compelled by Divine power, he draws near his departure. And him whom he had possessed as a dumb spirit, he was leaving with cries: because frequently, when in possession, he inflicts smaller temptations; but when he is expelling from the heart, he disturbs it with sharper
- 1041 -
assaults. It is therefore well said, He clencheth his tail like a cedar, both because when possessing a heart, he always increases in malice at the end; and when leaving a heart, he smites it with severer wounds of thoughts. But, through the wonderful compassion of the Creator, the more subtle arguments of this Behemoth are also laid open, when it is subjoined;
The sinews of his stones are wrapped together.
[xx]
35. The sinews of his stones are the deadly arguments of his machinations. For by these he rouses the strength of his cunning, and corrupts the unstable hearts of men. His stones are wicked suggestions, with which he rages in the corruption of the mind, and begets in the debauched soul the progeny of wicked works. But the sinews of these stones are wrapped together, because the arguments of his suggestions are bound together by complicated devices; so as to make many sin in such a way, that, if they wish perchance to escape a sin, they cannot escape it without being entangled in another sin; and that they commit a fault in avoiding it, and that they are unable to release themselves from one, unless they consent to be bound by another. A point which we make clearer, by bringing forward some instances of this ensnaring from the common doings of men. But because Holy Church consists of three orders, namely, the married, the continent, and rulers, (whence both Ezekiel saw three men set free, namely, Noah, Daniel, and Job, [Ez. 14, 14] and the Lord in the Gospel, by saying that there were some in the field, some in the bed, and some in the mill, [Luke 17, 34-36] doubtless points out three orders in the Church,) it is plainly sufficient for us to select an instance out of each class.
36. For, behold, one man, while seeking the friendships of the world, binds himself by an oath to another, leading a similar life, to conceal his secrets with perfect silence; but he, to whom the oath has been sworn, is discovered to be guilty of adultery, so as even to endeavour to kill the husband of the adulteress. But he who has taken the oath, turns back to his own mind, and is assailed by different thoughts on one side and the other, and is afraid of being silent in this matter, lest by silence he should be an accomplice in adultery and homicide at the same time; and is afraid to disclose it, lest he should involve himself in the guilt of perjury. He is bound therefore by the sinews of stones wrapped together, because to whichever side he inclines, he is afraid of not being free from the taint of transgression.
37. Another, forsaking all worldly things, and seeking in all things to crush his own will, wishes to submit himself to the authority of another. But he does not carefully enquire into and discern the character of him who is to rule over him in the Lord.
