The paths of their way turn aside; they go nowhere, and perish.
All Commentaries on Job 6:18 Go To Job 6
Gregory The Dialogist
AD 604
34. All that is involved is folded back into itself. And there are some who as it were resolve, with all the purpose of their heart, to resist the vicious habits that mislead them, but when the crisis of the temptation comes full upon them, they do not hold out in their purposed resolution. For one swoln with the bad daring of pride, when he sees that the rewards promised to humility are great, lifts himself up against himself, and as it were puts away the swelling and turgid bigness of pride, and vows to prove himself humble under whatever insults; but when he has been suddenly assailed with the injuriousness of a single word, he straight-way returns to his accustomed haughtiness, and is brought into such a swelling temper of mind, that he does not at all remember that he had made it his object to win the blessed attainment of humility. Another, fired with avarice, is out of breath with eagerness in adding to his means. When he sees that all things speedily pass away, he arrests his mind, which is roaming abroad through covetous desires, he determines henceforth not to set his heart on any thing, and to hold what he has already gotten only under the reins of great control; but when objects that delight him are suddenly presented to his eyes, thereupon the heart beats high in the ambition to obtain them, the mind cannot contain itself, it looks about for an opportunity of getting them, and unmindful of the moderation which it had covenanted with itself, in longings for the attainment of them, disquiets itself with goading thoughts. Another is polluted by the corruption of lust, and is now bound and chained with long usage, but he sees how excellent is the pureness of chastity, and finds it a foul disgrace to be mastered by the flesh. Therefore he resolves to restrain the dissoluteness of his pleasures, and seems to set himself with all his powers to make a stand against habit; but upon the image being either presented to his eyes, or recalled to his recollection, when he is moved by a sudden temptation, at once he becomes all adrift from his former state of preparation; and the same man, that had set up against it the shield of resolution, lies pierced with the javelin of self-indulgence, and he being unstrung is overcome by lust, like as if he had never made ready any weapons of resolve against it. Another is set on fire with the flames of anger, and is uncontrolled even to the extent of offering insults to his neighbours, but when no occasion of rage comes across his spirit, he considers how excellent the virtue of mildness is, how high the loftiness of patience, and sets himself in order to be patient even against insult: but when any slight matter arises to ruffle him, he is in a moment kindled from his heart's core to words and insults. So that not only the patience he had promised never returns to his remembrance, but that the mind neither knows its own self, nor those revilings which it utters. And when he has fully satisfied his rage, it is as if he returned after exercise to a state of tranquillity, and then he calls himself in again into the chambers of silence, when not patience, but the gratification of its hastiness has given a check to the tongue. Therefore even late, and after the insults have been offered, he scarcely restrains himself, seeing that fiery horses too are often checked from their career, not by the hands of the controller, but by the limits of the ground. Therefore it is well said of the reprobate, The paths of their way are involved. For in resolve they aim at right courses indeed, but are ever doubling back into their accustomed evil ones, and being, as it were, drawn out without themselves, they return back to themselves in a round, who indeed desire good ways, but never depart from evil ways. For they wish to be humble, yet without being despised; to be content with their own, yet without suffering need; to be chaste, yet without mortification of the body; to be patient, yet without undergoing insults; and when they seek to make virtuous attainments, yet eschew the toils thereof, what else is this than that at one and the same time they know nothing of the conflicts of war in the field, and desire to have the triumphs for war in the city.
35. Not but that this, that their ways are described as ‘involved,’ may be further understood in another sense also; for it often happens with some people that they stoutly gird themselves up to encounter some vices, but neglect to overcome others, and while they never lift themselves up against these, they are reestablishing against themselves even those which they had subdued. For one has now subdued the flesh from the dominion of lust, but he has not yet reined in the mind from avarice; and while he keeps himself in the world for the practising of avarice, and does not quit earthly courses, when the juncture of the occasion breaks out, he falls into lust also, which sin he seemed to have already subdued. Another has overcome the violence of avarice, but he has never subdued the power of lust, and when he is providing the costs of fulfilling his lustful passion, he submits the neck of the heart to the yoke of avarice too, which he had for long got the mastery of. Another has now laid low rebellious impatience, but has not yet subdued vainglory; and when for this he winds himself into the honours of the world, being pierced with the irritation of cases that chance, he is brought back a captive to his impatience, and whilst vainglory lifts up the soul to the vindication of itself, being overcome it submits to that which it had got the upper hand over. Another has subdued vainglory, but has not yet brought down impatience. And when in impatience he utters a thousand threats to those that offer opposition, being ashamed not to execute what he says, he is brought back under the dominion of vainglory, and being subdued, by means of something else, he becomes liable to that, which he was rejoicing that he had fully conquered. Thus then the vices retain a hold over their runaway by mutual aid in turn, and they as it were receive him back, when already gone, under the rule of their dominion, and hand him over to each other by turns for vengeance. Thus ‘the paths of the ways of the wicked are involved,’ in that although by mastering one evil habit, they free the foot, yet, while another sways them, they entangle it in the very one, which they had conquered.
36. But sometimes while the paths of their ways are involved, at once not a single sin is overcome, and one sin is done by occasion of another. For oftentimes to theft there is joined the deceit of denial, and often the sin of deceit is increased by the guilt of perjury. Often a misdeed is committed with shameless assurance, and often (which becomes worse than any fault) there is even a glorying in the commission of the misdeed. For though self-exaltation is apt to arise on the score of virtue, yet sometimes the foolish mind exalts itself on the grounds of the wickedness it has done. And when transgression is joined to transgression, what else is this than that the steps of the froward are bound in involved ways and entangled chains? Hence it is rightly delivered by Isaiah against the froward soul, under the likeness of Judaea, And it shall be an habitation of dragons, and a pasture for ostriches, and the demons shall meet with the onocentaurs, and the satyr shall cry to his fellow. For what is denoted by the ‘dragons,’ saving malice, and what by the name of ‘ostriches,’ saving hypocrisy; as an ostrich has the appearance of flight, but has not the use of flying, for that hypocrisy too impresses upon all beholders an image of sanctity in connection with itself, but knows not to maintain the life of sanctity. Therefore in the perverse mind the dragon lies down and the ostrich feeds, in that both lurking malice is cunningly covered, and the guise of goodness is set before the beholder's eyes. But what is represented by the title of ‘onocentaurs,’ saving those that be both lecherous [d] and high-minded? for in the Greek tongue, ‘onos’ signifies ‘an ass,’ and by the designation of an ‘ass’ lust is denoted, according to the testimony of the Prophet, who says, Whose flesh is as the flesh of asses [Ezek. 23, 20]; but by the name of a ‘bull’ [e] the neck of pride is set forth, as it is spoken by the Psalmist in the voice of the Lord concerning the Jews in their pride, Many bulls have compassed me; strong bulls of Bashan have beset me round. [Ps. 22, 19] Thus they are ‘onocentaurs,’ who, being subject to vicious habits of lust, lift up their neck on account of the very same cause for which they ought to have been abased, who, in serving their fleshly gratifications, all sense of shame being put far from them, not only do not grieve that they have lost the way of uprightness, but further even exult in the working of confusion. Now ‘the demons’ meet with the ‘onocentaurs,’ in that the evil spirits readily serve to their wish all those whom they see rejoicing in the things which they ought to have bewailed; and it is fitly subjoined there, And the hairy satyr [Lat. pilosus] shall cry to his fellow. Now what others are represented by the title of ‘the hairy one,’ saving they which the Greeks call ‘Pans,’ and the Latins ‘Incubi,’ [f] whose figure begins in the human form, but terminates in the extremity of a beast? Therefore by the designation of ‘the hairy one’ is denoted the ruggedness of every sin, which even if in any case it begins as if in a pretext of reason, yet always goes on to irrational motions; and it is like a man ending in a beast, whilst the sin, beginning in a copy of reason, draws him out even to a result devoid of reason. Thus often the pleasure of eating is subservient to gluttony, and it pretends to be subservient to the requirement of nature, and while it draws out the belly into gluttony, sets up the limbs in lasciviousness. Now ‘the satyr crieth to his fellow,’ when one wickedness perpetrated leads to the perpetration of another, and as if by a kind of voice of thought, a sin already committed invites another sin which yet remains to be committed. For oftentimes, as we have said, gluttony says, ‘If you do not sustain the body with plentiful support, you can hold on in no useful labours;’ and when it has kindled the mind by the desires of the flesh, immediately lust too in her turn forms words of her own prompting, saying, ‘if God would not have human creatures united together in a bodily sort, He would never have made members in themselves suited to the purposes of so uniting;’ and when it suggests these things as if in reason, it draws on the mind to unrestrained indulgence of the passions, and often when found out, immediately it looks out for the support of deceit and denial, and does not reckon itself guilty, if, by telling lies, its life may be protected. Thus ‘the satyr crieth to his fellow,’ when, under some semblance of reasoning, a sin following out of the occasion of a preceding sin ensnares the froward soul; and when harsh and rugged sins sink it low, it is as if ‘the satyrs’ ruled it, gathered together in it in concord; and thus it comes to pass that the ways of their paths are always involving themselves worse and worse, when sin taking occasion of sin enchains the lost soul.
37. But here it is necessary to know that sometimes the eye of the understanding is first dulled, and then afterwards the mind being taken captive roams at random amidst outward objects of desire, so that the blinded soul knows nothing where it is being led, and willingly surrenders itself to the allurements of the fleshly part; while at other times the desires of the flesh first burst forth, and after long custom in forbidden courses, they close the eye of the heart. For often the mind discerns light ways, but does not lift itself up fearlessly against bad practices, and it is overcome while offering resistance, when the very thing that it does in exercising discernment is outdone by the pleasurable emotion of its partner [carnis suae] the flesh. For that it very often happens that first the eye of contemplation is parted with, and afterwards the mind is subjected to the toils of the world through the desires of this our flesh, Samson is witness on being taken captive by the Philistines [Allophylis, as usual in V. and LXX.], who after he had lost his eyes was put to the mill, because the evil spirits, after that by the piercings of temptation they force out the eye of contemplation within, send it without into a round of labour. Again, that it often happens that both right practice is parted with externally, and yet the light of reason still retained in the heart, the Prophet Jeremiah instructs us, who, while he relates the captivity of Zedekiah, tells us the course of the captivity of the interior, in these words, Then the king of Babylon slew the sons of Zedekiah in Reblatha before his eyes; also the king of Babylon slew all the nobles of Judah. Moreover he put out Zedekiah's eyes. [Jer. 39, 6. 7.] The king of Babylon is our old enemy, the master of the confusion of the interior, who first slaughters the sons before the eyes of the parent beholding it, in that he oftentimes so destroys good works, that the very man who is taken captive perceives with terror that he is parting with them. For the soul very often groans, but yet being subdued by the enjoyments of its fellow the flesh, the good things which it begot it loses while it loves them; it sees the ills, which it undergoes, and yet never lifts the arm of virtue against that king of Babylon. But whilst having its eyes open it is struck with the doing of iniquity, by being used to sin it is one day brought to this, that it is bereft of the very light of reason itself also. Whence the king of Babylon, after his sons had been first put to death, plucked out Zedekiah's eyes, in that the evil spirit, after that good deeds have been first put away, afterwards takes away the light of understanding likewise. Which rightly befals Zedekjah in Reblatha, for ‘Reblatha’ is rendered ‘these many.’ For he at last has even the light of reason too closed, who is weighed down by bad habit in the multitude of his iniquities. But in whatever way sin may come forth, or from whatever occasion it may spring, yet the ways of the reprobate are always ‘involved,’ so that, being abandoned to depraved lusts, they either do not pursue good things at all, or pursuing them with a weak aim, they never stretch out the unimpeded steps of the mind in pursuit of them. For either they do not set out with right aims, or, breaking down in the very way, they never attain to them. Whence it generally happens that tiring of them they return to their own ways, prostrate themselves from their settled purpose of mind in the enjoyments of the flesh, mind only the things that are transitory, and take no heed of those which are calculated to abide with them. Whence it is fitly subjoined,
They shall walk unto emptiness, and perish.
38. For they all ‘walk unto emptiness,’ who bring with them nothing of the fruit of their labour. Thus one man spends himself in the attainment of honours, another is in a fever with multiplying his means, another pants after the obtaining of applause; but because everyone at his death leaves all such things here, he has lost his labour on emptiness, who has brought nothing with him before the presence of the Judge. Contrary whereto it is well delivered in the Law, Thou shalt not appear before the face of the Lord empty. [Ex. 23, 15] For he that has not provided for himself the wages of life earned by well doing, ‘appears before the Lord empty.’ [Deut. 16, 16] Hence it is said of the just by the Psalmist, But they shall doubtless come again with rejoicing, bringing their sheaves with them. [Ps. 126, 6] For they come to the inquisition of Judgment, ‘bringing their sheaves with them,’ who exhibit in themselves those good works, whereby they may obtain life. Hence the Psalmist says again concerning every Elect person, Who hath not taken his soul in vain. [Ps. 24, 4] For everyone ‘takes his soul in vain,’ who, taking account of present things only, pays no heed to those that shall follow him to last for ever. He ‘takes his soul in vain,’ who, being unconcerned for the life thereof, prefers to it the care of the flesh; but the righteous do not ‘take their soul in vain,’ in that whatsoever they do through the instrumentality of the body, with stedfast purpose they make all tell to its weal, that even though the deed pass away, still the cause of the deed may never pass, in that after life it procures the rewards of life. But the reprobate are indifferent to take account of these; for verily ‘going walking into emptiness,’ in pursuing life they flee from it, and in finding it they lose it. But we are more effectually withheld from imitating the wicked, if we calculate their losses by the end.
