For he knows vain men: he sees wickedness also; will he not then consider it?
All Commentaries on Job 11:11 Go To Job 11
Gregory The Dialogist
AD 604
It very often happens that the spirit already lifts the mind on high, while nonetheless the flesh assails it with pressing temptations. When the soul is led forward to the contemplation of heavenly things, it is repelled by the images of unlawful practice presented to it. The sting of the flesh wounds him suddenly, whom holy contemplation was bearing away beyond the flesh. Therefore, heaven and hell are shut up together, when one and the same mind is simultaneously enlightened by contemplation’s uplifting and obscured by the pressure of temptation. The result is the soul strains forward to see what it should desire and yet, because it is bowed down in its thought, is subject to things that should make it blush. For light springs from heaven, but hell is held in darkness. Heaven and hell then are brought into one when the soul that already sees the light of the land above also sustains the darkness of secret temptation coming from the warfare of the flesh.… As if we were appending the explanation of the things premised, saying, “Because he sees that by suffering them evil habits gain growth, by judging he brings to nothing his gifts.” Now the right order is observed with the account that vanity is to be known, and afterwards iniquity to be considered. For all iniquity is vanity, but not all vanity, iniquity. For we do vain things as often as we give heed to what is transitory. Something is said to vanish that is suddenly withdrawn from the eyes of the beholder. Hence the psalmist says, “Every living human being is altogether vanity.” For in this, by living he only tends to destruction and is rightly called “vanity” indeed. But by no means is his living also rightly called “iniquity.” For though it is in punishment of sin that he comes to nothing, yet this particular circumstance is not itself sin that passes swiftly from life. Thus all things are vain that pass by. Solomon speaks the words, “All is vanity.” But “iniquity” is fitly introduced immediately after “vanity.” For while we are led onwards through some things transitory, we are, to our injury, tied fast to some of them. When the soul does not hold its seat of immutability, running out from itself it goes headlong into evil ways. From vanity, then, the mind sinks into iniquity. Iniquity, being familiar with things mutable, while it is ever being hurried from one sort to another, is defiled by sins springing up. It is also possible that “vanity” may be understood as sin, and that by the title of “iniquity” weightier guilt may be designated.
