His bones are as strong pieces of bronze; his bones are like bars of iron.
All Commentaries on Job 40:18 Go To Job 40
Gregory The Dialogist
AD 604
40. What are designated by the ‘bones’ of this Behemoth, except his counsels? For as the uprightness [‘positio’] and strength of the body subsist in the bones, so does his whole malice exalt itself in crafty designs. For he does not oppress any one by force, but he destroys him by the craftiness of his deadly persuasion. And again, as the marrow strengthens the bones which it moistens, so also does the subtlety of his genius, infused by the power of a spiritual nature, strengthen his designs. But in this his ‘testicles’ differ from his ‘bones,’ that is, his suggestions from his designs, that by the former he openly inserts what is noxious, but by the latter, when counselling as if for good he leads into sin; by the former he overcomes in fight, but by the latter he supplants by advising. Whence also his ‘bones,’ that is, these very designs, are well compared to pipes of brass. For pipes of brass are usually adapted to sonorous tunes, and when on being applied to the ears they delicately utter a soothing strain, they attract the mind within to outward delights; and when the sound is sweet which they utter to the cars, they weaken the manliness of the heart with the flow of pleasure. And when the hearing is drawn on to delight, the understanding is relaxed from the firmness of its strength. So also when his crafty designs counsel, as it were, with gentle forethought, they withdraw the heart from its resolute intention, and when they utter sweet sounds, they dispose to hurtful things. They are like pipes of brass then, which when heard with pleasure plunge the mind from its inward resolution into the pleasure of outward life. For it is this, which this Behemoth specially labours at in prosecuting his deception, to be able to utter sweetly what he says, when he puts forth his scheme of wickedness as if for our good, in order that he may beguile the mind by putting forward its usefulness, and corrupt it by concealing its iniquity.
41. And we make this plainer in every respect, by briefly laying open a few of the arguments of his counsels. For behold, a person, content with his own possessions, has resolved not to be entangled with any of this world’s occupations, being greatly afraid of losing the advantages of his ease, and utterly disdaining to accumulate wealth with sin. The crafty enemy in approaching him, in order to undermine his intention of sincere devotion, secretly offers a suggestion as if for his benefit, saying, Those things which thou hast are sufficient at present, but what dost thou intend to do when these fail? For if nothing is provided after these, thou hast what must be expended at once on thy children, but yet goods must be acquired to be laid up in store. Even what thou hast can soon fail, if anxious forethought ceases to provide what is wanting. Cannot worldly business be discharged, and yet sin be avoided in the doing it, in order that it may both furnish outward means, and yet not pervert inward rectitude? He insinuates these thoughts, and flatters the while; and is already secretly concealing the snares of sin in the worldly business, which he provides. His bones are therefore like pipes of brass, because his pernicious suggestions flatter their hearer with the sweetness of a voice which is giving them counsel.
42. Another also has resolved not merely not to seek for worldly advantages, but even to resign all that he possesses, in order to exercise himself the more freely in the discipline of heavenly training, the more he has disburdened himself, and abandons and tramples under foot the things which could weigh down their possessor. The lurking enemy addresses his heart with secret suggestion, saying, Whence has arisen the boldness of such great temerity, as for thee to dare to believe that thou canst subsist, by resigning every thing? Thy Creator formed thee in one way, and thou disposest of thyself in another: He would make thee more strong and robust, if He had wished thee to follow His footsteps with the neediness of want. Do not most men never give up their earthly patrimonies, and yet purchase by these, through works of compassion, the eternal goods of a heavenly inheritance? He suggests these things with flattery; but secretly in his deceit annexes deadly pleasures to the very things he advises him to retain, before the eyes of him who retains them, in order that he may attract the deluded heart to outward pleasures, and may draw aside its secret vows of perfection. His bones, therefore, are like pipes of brass, because when his crafty designs utter outwardly a soothing sound, they inflict deadly destruction within.
43. Another having given up all his outward possessions, prepares also to crush his inmost wishes, in order that, by submitting himself to the sounder judgment of another, he may renounce not merely his evil desires, but, (to add to his perfection,) himself also even in good resolves, and may observe all his duties at the will of another. The crafty enemy addresses him the more gently, the more ardently he endeavours to push him down from his loftier position, and presently, fawning on him with deadly suggestions, he says, O what great marvels thou wilt be able to perform by thyself, if thou dost not submit thyself in any way to the judgment of another. Why dost thou check thy progress, from a desire for improvement? Why dost thou crush the goodness of thy intention, when thou endeavourest to extend it further than is necessary? For what wickednesses didst thou perpetrate, when exercising thy own will? Why then dost thou require the judgment of another over thee, since thou wilt be of thyself fully sufficient for holy living? He suggests these things in a flattering tone, but he secretly prepares, in the indulgence of his own will, causes for the exercise of pride, and, while he praises his heart for its inward rectitude, he craftily seeks out where to undermine it with sin. His bones are, therefore, like pipes of brass, because his clandestine designs, by the very means with which they flatter, as it were, and delight the mind, fatally divert it from its right intention.
44. Another, having entirely subdued his will, has already corrected many sins of the old man, both by change of life, and by the lamentation of penitence; and is inflamed with greater zeal against the sins of others, the more he is entirely dead to himself, and is not held captive by his own iniquities. The crafty enemy, observing that by his zeal for righteousness he is benefiting others besides himself, attacks him with words which advise him as if for his advantage, saying, Why dost thou extend thyself to attend to others’ concerns? Would thou mayest have strength to consider thine own! Dost thou not consider, that when thou art stretched forth to the concerns of others, thou art found unequal to attend to thine own? And of what use is it to wipe off the blood of another’s wound, and by neglect to extend the corruption of thine own? While he speaks thus, as if giving advice, he takes away the zeal of charity, and destroys, with the sword of secretly instilled sloth, all the good which could result from charity. For if we are commanded to love our neighbours as ourselves, it is right for us to be kindled against sin, with zeal for them, as for ourselves. Because then he estranges the mind from its own resolution, while he pleasingly offers advice, it is rightly said, His bones are as pipes of brass. For when by his crafty designs he utters a pleasing sound to the mind of the hearer, he sings, as it were, with a pipe of brass, so as to deceive by means of his allurements. But this Behemoth engages much more gently in the contest, when, under the cloke of infirmity, he exercises himself in ambush. But he then arouses harder temptations, when he conceals the sources of iniquity, before the eyes of him who is tempted, under the semblance of virtue. Whence it is also rightly subjoined,
His cartilage as plates of iron.
45. For what but his simulation is understood by cartilage? For cartilage presents the appearance of bone, but it has not the strength of bone. And there are some vices which present an appearance of rectitude, but which proceed from the weakness of sin. For the malice of our enemy clokes itself with such art, as frequently to make faults appear as virtues before the eyes of the deluded mind; so that a person expects, as it were, rewards, for the very conduct for which he deserves to meet with eternal punishments. For cruelty is frequently exercised in punishing sins, and it is counted justice; and immoderate anger is believed to be the meritoriousness [‘meritum’] of righteous zeal; and when sinners ought to be carefully made straight from their crooked habits, they are snapped by being violently bent. Frequently negligent remissness is regarded as gentleness and forbearance, and while delinquents are spared temporally more than is proper, they are cruelly reserved to eternal punishments. Lavishness is sometimes believed to be compassion, and though it is a fault to be over saving, there is no fear of that which has been given being more wickedly lavished. Tenacity is sometimes considered frugality, and since it is a grievous fault not to give, it is considered a virtue to retain what has been received. The pertinacity of the wicked is often termed constancy, and when a mind does not submit to be turned from its wickedness, it glories as if in defending what is right. Inconstancy is often regarded as tractability, and because a person does not keep his word to any one, he considers himself on that account a friend to all men. Sometimes incompetent fear is believed to be humility, and when any one, oppressed by temporal fear, shrinks in silence from the defence of the truth, he thinks, that, according to the order of God, he demeans himself humbly to his superiors. Sometimes haughtiness of voice is counted freedom for the truth; and when through pride the truth is spoken against, forwardness in speaking is thought a defence of the truth. Sloth is frequently looked upon as a maintenance of peace, and though it is a grievous fault not to be zealous in doing what is right, it is believed to be a most meritorious virtue, merely to abstain from evil conduct. Restlessness of spirit is frequently termed a watchful solicitude, and when a person cannot endure rest, he thinks that he performs an exercise of virtue which is due from him, by doing what he likes. Incautious precipitation in things which must be done, is believed to be the warmth of praiseworthy zeal, and though a desired advantage is marred by unseasonable acting, it is considered that the quicker a thing is done, the better. Slowness in promoting goodness, is counted judgment, and when progress is expected to le made by reconsideration, delay lurks in ambush and disappoints it. When a fault then appears like virtue, we must needs consider that the mind abandons its fault the more slowly, in proportion as it does not blush at what it is doing; and that the mind abandons its fault the more slowly, in proportion as, having been deceived by the semblance of virtue, it seeks therefrom the recompense of rewards. But a fault is easily corrected, which is also blushed at; because it is felt to be a fault. Since, therefore, error is corrected with more difficulty, when it is believed to be a virtue, it is rightly said, His cartilage as plates of iron. For the more craftily this Behemoth exhibits his cunning under the cloke of virtue, the more firmly does he enthral the mind in sin.
46. Hence it is that sometimes those who seek after the way of holiness, when they have fallen into error, are improved but slowly. For they consider what they do to be right, and devote their perseverance to the practice of vice, as they do to the cultivation of virtue. They consider what they do to be right, and therefore promote the more earnestly their own judgment. Accordingly when Jeremiah said, Her Nazarites were whiter than snow, purer than milk, more ruddy than old ivory, more beautiful than the sapphire: their visage is made blacker than coals; and they are not known in the streets; he rightly added immediately, Their skin cleared to their bones, it is withered, and has become as a stick. [Lam. 4, 7. 8.] For what is signified by the word ‘Nazarites’ but the life of the abstinent, and continent, which is said to be whiter than snow and milk? For snow is congealed from water, coming as it does from above; but milk is squeezed from flesh which is nourished by things below. What then is pointed out by ‘snow’ but the brightness of the heavenly life, and what by ‘milk’ but the ordering of the temporal stewardship? And because continent men in the Church frequently perform such wonderful works, that many who have maintained a heavenly life, many who have dispensed aright the things of earth, seem to be surpassed by them, they are said to be both whiter than snow, and purer than milk. And since they sometimes appear by the fervour of their spirit to surpass the conduct of the ancient and mighty fathers, it is rightly subjoined, More ruddy than old ivory. For where the word ‘ruddiness’ is used, the flame of holy desire is signified. But we are not ignorant that ivory is the tusk of great animals. They are therefore more ruddy than old ivory, because they frequently appear before human eyes as of more fervent zeal than some of the preceding fathers. Of whom it is added, that the whole may be set forth at once; More beautiful than the sapphire. For the sapphire is of the colour of the heaven. And because they surpass many who precede them, and who are aiming at things above by a heavenly conversation, they are said to have been more beautiful than the sapphire. But when the abundance of virtues increases more than is expedient, the mind is frequently led to a kind of self-confidence, and, deceived by presuming on itself, is suddenly darkened by sin stealing it away. Whence it is rightly subjoined; Their visage is made blacker than coals. For they become black after whiteness, because having lost the righteousness of God, when they presume about themselves, they fall soon even into those sins which they understand not; and because, after the fire of love, they come to the chill of numbness, they are, in comparison, preferred to extinguished coals. For sometimes when they lose the fear of God through self-confidence, they become even colder than cold minds. Of whom it is rightly subjoined; They are not known in the streets. For a street (platea), according to the Greek tongue, is put for breadth [platea from platuV.]. But what is straiter for the mind of man, than for it to crush its own will? Of which crushing the Truth says; Enter ye in at the strait gate. [Matt. 7, 13] But what is broader than not to struggle against any of our wills, and to spread one’s self forth without restraint, wherever the impulse of choice may have led? They, therefore, who through confidence in their holiness follow themselves, and put aside the opinion of their betters, proceed as it were along the broad streets [‘plateas.’]. But they are not known in the streets, because they had made their life appear different, when by crushing their own wills they used to keep themselves in the narrow path. And it is well added; Their skin cleaved to their bones. What is expressed by ‘bone,’ but the hardness of strength; what by ‘skin,’ but the softness of infirmity? Their skin is said, therefore, to cleave to their bones, because through their depraved judgment the infirmity of vice is considered by them the hardness of virtue. For their doings are weak, but from being deceived by the confidence of pride, they connect them with notions of strength, and because they think highly of themselves, they scorn to be reformed of their wickedness. Whence it is also rightly added; It hath grown dry, and is become as a stick. For their fault is rendered the less perceptible, the more it is considered by them to be even deserving of praise. And He rightly declares that it is ‘dry,’ because it never grows green by self-reflection. That then which by Jeremiah is called ‘skin’ by reason of its weakness, is called ‘cartilage’ by blessed Job by reason of its frailness; and that which there is termed ‘bones’ from its hardness, is here said to be ‘plates of iron.’ But let us hear of what nature, and what origin [‘conditionis’] is this Behemoth, who by his members exerts himself against the Elect of God with such skill in iniquity at the last time, and who also in his own person displays himself with such great craftiness of stratagems. For he would not be able to work such wonders even in working wickedness, if he did not exist from some mighty origin.
