Literal Commentary on Job (Expositio super Iob ad litteram)

"But the Lord answering Job, said," etc. In the preceding matter the Lord, by the recounting of the wonders which appear in his effects, demonstrated his wisdom and power, so that from this it might be manifest that no man, either by wisdom or by power, can contend with God; but now he proceeds further to argue with Job concerning the fact that he had commemorated his own justice, which seemed to some to sound as a derogation of the divine judgment. There is also set forth beforehand the manner of the divine speech, where it is said, "But the Lord answering Job out of a whirlwind, said"; and the arousing of attention, where it is added, "Gird up thy loins like a man"; and the request for a response, where it is added, "I will ask thee, and answer thou me": which things, since they have been expounded above, there is no need here to repeat their exposition. Now it is to be considered that Job, in commemorating his own justice, did not intend to impute iniquity to the divine judgment, as his three friends and Elihu perversely understood, but intended to show that he had not been punished as a vengeance for sins, as they imputed to him, but for a proving, as he had said above in chapter 23:10, "He shall prove me like gold that passeth through the fire"; nevertheless this very thing seemed reprehensible, that he so commended his own justice that it seemed to others to redound to the derogation of divine justice, wherefore he adds, "Wilt thou make void my judgment?" As if he were to say: Does it seem to thee that, by commending thy justice, thou wouldst cause my judgment to be reputed by men as void, that is, as false? Now the falsity of a judgment is the condemnation of the one judging, who brings forth an unjust judgment either from ignorance or from malice, wherefore he adds, "and condemn me, that thou mayst be justified?" As if he were to say: Dost thou wish to show thyself just to such a degree that I might appear condemnable in the opinion of others? Now it is to be noted that if there were two equals, if it were necessary that a fault be imputed to one of them, it is not reprehensible if one of them should clear himself of the fault imputed, although the other remain culpable in the opinion of others, because a man naturally loves himself more than another; but where there is as great a distance as that between God and man, a man ought rather to suffer a fault to be unjustly ascribed to himself than that it be unjustly ascribed to God: and therefore the Lord, in order to argue with Job, sets forth the excellence of God above men, which excellence indeed is manifested from his effects. But because the matter now at hand concerns the comparison of justice, which properly is not considered with respect to irrational things, therefore, to show the divine excellence, he takes up the effects which God works in rational creatures, which effects can indeed be considered in two ways: in one way according to the operation of his power, and as to this he says, "If thou hast an arm like God"; for by "arm" the power of the divine might is expressed, which arm indeed he uses both for the sustaining of the good, according to Isaiah 40:11, "He shall gather together the lambs with his arm," and for the punishment of the wicked, according to Luke 1:51, "He hath shewed might in his arm: he hath scattered the proud in the conceit of their heart." In another way God operates in rational creatures through the teaching of his wisdom, which, on account of its excellence, he names "thunder," and as to this he adds, "and if thou thunder with a voice like him": now God uses this thunder for the instruction of the good, according to what was said above in chapter 26:14, "seeing we have heard scarce a little drop of his word, who shall be able to behold the thunder of his greatness?" And for the terrible rebuke of the wicked, according to the Psalm, "the voice of thy thunder in a wheel," and afterward it follows, "the earth was moved and trembled." Now from effects of this kind he demonstrates the divine excellence as to three things: first indeed as to comeliness, when he says, "Clothe thyself with comeliness," as if he were to say: if thou art as powerful in thy effects as God, attribute to thyself his comeliness, wherefore he says pointedly, "Clothe thyself with," for God does not have a comeliness surrounding him as something added to his essence, but his very essence is his comeliness, by which is understood his very brightness or truth, and his purity or simplicity, and the perfection of his essence; but man cannot have comeliness except as something surrounding him, as it were participating it from God as something added to his essence. Secondly, he touches upon the divine height, when he adds, "and raise thyself on high": now the divine sublimity is considered not with respect to place, since God is not comprehended by place, but with respect to perfection and power, because whatever is said of him belongs to him in the highest degree; now this sublimity belongs to God essentially, wherefore he is not raised up to it but remains in it immovably; man, however, according to his nature is of the lowest condition, wherefore he could not attain to that divine sublimity except by raising himself above himself, and therefore he says pointedly, "raise thyself on high." Thirdly, he touches upon his glory, when he adds, "and be glorious": now glory implies a knowledge of someone's goodness, wherefore Ambrose says that glory is "clear knowledge with praise"; but the goodness of God is infinite, of which the perfect knowledge exists only with God, and therefore glory is in God alone insofar as he knows himself, to which glory man cannot attain except by participating in the divine knowledge, according to Jeremiah 9:24, "in this let him glory that glorieth, to know and to know me," and therefore he says pointedly, "be glorious," because man does not essentially have this glory.

These things, then, having been set down which pertain to the excellence of the divine power and nature, he proceeds further to the commemoration of the divine effects in rational creatures, both as to the good and as to the wicked; but it is to be known that the effects which God works for the exaltation of the just are attributed rather to mercy, whereas those which he works for the punishment of the wicked are properly attributed to justice: and therefore, since the matter now at hand concerns justice, he first briefly touches upon the effect of the divine operation as to the good, when he says, "and clothe thyself with beautiful garments." For all the good, both angels and men, are beautiful from participation in the divine wisdom and justice, and just as a man is adorned by a beautiful garment, so all the comeliness of the holy angels and men redounds to the adornment of God, insofar as God's goodness is commended by it, in the manner in which it is said in Isaiah 49:18, "thou shalt be clothed with all these as with an ornament." Now it is to be considered that it pertains to the mercy of God that he makes his holy ones beautiful, but that he uses their comeliness for his own glory pertains to the justice of which he now speaks, and therefore he does not say "make beautiful garments" but "clothe thyself with beautiful garments."

Then he shows more diffusely the effects of divine justice which he exercises upon the wicked, and first he pursues this as to men. Now it is to be known that all the malice of men has its beginning from pride, according to Ecclesiasticus 10:15, "pride is the beginning of all sin"; among all vices also God most detests pride, wherefore it is said in James 4:6 that "God resisteth the proud," and this because the proud, as it were, rebel against God while they are unwilling to be humbly subject to him, and from this they fall into all sins, the divine precepts being held in contempt — wherefore earthly princes also most detest rebels — and therefore the Lord specially commemorates the effect of his power which he exercises against the proud. Now there is a twofold class of the proud: for some exalt themselves above others on account of the good things they possess, as did that one who said in Luke 18:11, "I am not as the rest of men," and these are properly called "proud," as the very name sounds; now the proper punishment of the proud is discord, because while each strives to be superior to the other and refuses to be subjected, they cannot agree together, wherefore it is said in Proverbs 13:10, "Among the proud there are always contentions," and to designate this he says, "Scatter the proud in thy indignation," as if he were to say: exercise the office of God, which is to scatter the proud so that they cannot come together into one; and by the "indignation" of God is understood grave vengeance. But another class of the proud is those who arrogate to themselves that which is above them, and these are properly called "arrogant," wherefore it is said in Jeremiah 48:29, "I know his arrogancy, and that his strength is not according to it," and the proper punishment of these is a casting down: for since they wish to raise themselves above their power, it follows that they fall dangerously, according to the Psalm, "thou hast cast them down when they were lifted up," wherefore he adds, "and look on every arrogant man, and humble him," that is, cast him down from the view of thy providence. Now the first punishment common to both is confusion, because since they cannot attain the height which they aspired to, they are confounded by the apparent falling-short of their aim, wherefore he adds, "look on all the proud, and confound them," wherefore also it was said above in chapter 20:6, "if his pride mount up even to heaven, he shall perish at last like a dunghill." Now their second punishment is their destruction, which he designates by adding, "and consume the wicked in their place." He names the proud "wicked," because, as it is said in Ecclesiasticus 10:14, "the beginning of the pride of man is to fall off from God," which is repugnant to the divine worship which pertains to piety; now the fitting punishment for the proud is that they be crushed: for that which is crushed is resolved into the smallest parts by a certain violence of a stronger body; and it is just that the proud, who inordinately esteem themselves great, should be reduced to the least by a stronger power, namely the divine one. He also adds pointedly, "in their place," so that it may be shown that the very thing in which they trust cannot free them: for each thing is preserved in its own place, wherefore an abundance of riches or the state of a dignity, or whatever else of this kind a man trusts in, can be called his "place"; notwithstanding which, the proud man is crushed by God, so that he may appear as it were crushed in his own place. The third punishment is that after they have been reduced to the least, the brightness of their fame ceases: for it is just that those who sought the pomp of glory should be blotted out from the memories of men, according to Proverbs, "the name of the wicked shall rot," wherefore it follows, "hide them in the dust together," that is, make them obscure on account of the state of vileness to which they will be reduced. Now what he adds, "together," can be referred to two things, namely to the fact that all the proud suffer such an end together, and to the fact that the proud do not perish successively but are cast down together, that is, suddenly. Now their fourth punishment is that not only are they not recognized by others, but they are not even allowed to acknowledge the good things in which they took pride, wherefore he adds, "and bury their faces" — by which their cognitive powers are signified, since the sight of a man is placed in the face — "in a hole," that is, in the depth of hell; and he speaks of the damnation of the second death under the likeness of the first death, by which men are reduced to bodily dust when buried in a hole. Now the Lord had set forth these things as if his own proper works; and it is proper to him that he need no help from another, which cannot belong to man, just as he cannot perform the aforesaid works, wherefore he adds, "and I will confess that thy right hand can save thee," as if he were to say: if thou canst do the aforesaid works, which belong to God alone, thou canst reasonably attribute to thyself that thou needest no divine help for salvation; but as thou canst not do that, so neither canst thou do this; wherefore thou oughtest not to glory in thy own justice.

"Behold Behemoth whom I made with thee," etc. Above, the Lord had recounted the effects of his power which he works among wicked men; now, however, he proceeds to describing the malice of the devil. Now it is manifest from what has been said before that with Job and his friends the same opinion concerning demons was held which the Catholic Church now holds, namely that they fell from angelic dignity through sin, wherefore it was said above in chapter 4:18, "behold they that serve him are not steadfast." And just as man, through sin, falls from the dignity of reason, and, acting against reason, is compared to irrational beings, so also the devil, through sin, turning himself away from the highest and intelligible goods, while he sought dominion over the lower and earthly things, is compared to brute animals, in whose likeness demons frequently appear to men, God providing for this, that such bodily figures be permitted to be assumed, by which their condition might be designated. Now it is to be considered that just as the angels who remain in their dignity have a certain excellence above the dignity of men, wherefore they also appear to men in a certain more resplendent brightness, so also the demons have a certain excellence and primacy in malice above men, and therefore they are described under the figure of certain excellent and, as it were, monstrous animals. Now among all the land animals the elephant excels in size and strength, while among the aquatic animals the whale excels; and therefore the Lord describes the devil under the figure of the elephant and the whale, so that this name "Behemoth," which signifies "animal," is referred to the elephant, which among the other animals, which are more commonly called "animals," holds a certain primacy on account of the size of its body; while the name "Leviathan," which signifies "an addition to them," is referred to the great whales, which have an addition of size above every kind of animal. Now it might perhaps seem to someone that the Lord intended literally to express the properties of the elephant and the whale on account of the size by which they surpass the other animals; but that the properties of these animals are described as a figure of something else is manifest from this, that, the properties pertaining to the figure having been set down, the truth is added. For after the properties of Behemoth, that is, the elephant, have been set down, he adds, as if expounding the truth, "he is the beginning of the ways of God"; and after the properties of Leviathan, that is, the whale, have been set down, he adds, "he is a king over all the children of pride." And quite fittingly the dispute of Job, which concerns his own adversity, is brought to a close in the description of the devil, because it was also mentioned above that Satan was the beginning of his adversity; and thus, while Job's friends strove to ascribe the cause of his adversity to Job himself, thinking that he had been punished for his sins, the Lord, after having rebuked Job for his disordered speech, applying, as it were, the final determination to the dispute, treats of the malice of Satan, which was the beginning of Job's adversity and is the beginning of human damnation, according to Wisdom 2:24, "by the envy of the devil, death came into the world."

First, then, beginning to describe Satan under the figure of Behemoth, he assigns his suitability in comparison to man, saying, "Behold Behemoth whom I made with thee." And if indeed this be referred to the time of the beginning of each, as to the figure, the truth appears: for on the sixth day the land animals were produced together with man; but if it be referred to the devil, of whom these things are said figuratively or metaphorically, the devil does not seem to have been made together with man: for man is read to have been made on the sixth day, while Satan is believed to have been made among the angels in the beginning, when God created heaven and earth. But if that enumeration of days does not designate a succession of time but the diverse kinds of things produced, according to the opinion of Augustine, no contradiction is found; but if, according to the exposition of others, the creation of the angels preceded in duration the production of man, this word can be understood in two ways: in one way, so that the sense is "whom I made with thee," that is, "whom I made just as I made thee also," and this he says to exclude the error of those who, considering the malice of the devil, thought that he was not the creature of the good God; in another way, so that the sense is "whom I made with thee," that is, "having a likeness with thee as to intellectual nature." And some trace of this likeness also appears in the elephant: for Aristotle says in Book 8 of the Animals that the most tameable of wild animals is the elephant: "for it is instructed unto many things and understands, since they are also taught to adore kings," which is not said because it has intellect but on account of the goodness of its natural estimative power.

Having thus described the fittingness of Behemoth with man, he describes its properties, and, so that we may first refer this to the figure, he seems to describe three things concerning Behemoth: first indeed its food, when he says, "he eateth grass like an ox": for literally it is not an animal that eats flesh but grasses and other things of this kind after the manner of an ox. And because grasses grow in the earth, by this it is figured that Satan is fed, that is, delights, in dominion over earthly things, wherefore also he boastingly says of himself in Luke 4:6, "to me they are delivered," namely the kingdoms of the world, "and to whom I will, I give them." Secondly, he describes its mating: for the chief delights of animals consist in food and mating. Now he describes the mating of the elephant, first indeed as to the beginning of the lust from which animals are moved to mating, when he says, "his strength is in his loins": for from the loins, or from the kidneys, the seed is derived to the genital members. Secondly, he describes the manner of the mating: for, as the Philosopher says in Book 5 of the Animals, "the female elephant undergoes mating sitting, and the male mounts," and this is signified by what he adds, "and his force is in the navel of his belly," namely that he places his navel over the back of the female in mating; and it is necessary that there be great power in the navel, lest it be broken on account of the collision of such large bodies. Now the animals in which such a manner of mating is found, while they are mating, press their tail between their hind legs, wherefore he adds, "he straineth his tail like a cedar," which is said on account of its size. Thirdly, he describes the organs serving mating, when he adds, "the sinews of his testicles are wrapped together," that is, they have certain windings, as the Philosopher describes in Book 3 of the Animals concerning the testicles of all animals that walk and generate their kind.

Now these things cannot be referred literally to the devil, as though the demons themselves mated bodily after the manner of animals, as it were delighted by the very act of mating: for although, as Augustine says in Book 15 of the City of God, "certain incubi are often said to have existed, wicked toward women, and to have sought and accomplished intercourse with them," nevertheless they do not do this as though delighted by mating, but they delight in this, that they lead men into such sins to which they are most prone; wherefore Augustine says in Book 2 of the City of God, "who does not understand how much the evil spirits strive to give, by their own example, authority to crimes?" And on account of this, as he himself says elsewhere in the same book, "spirits of this kind delight in the obscenities of lust," which delight of theirs is indeed expressed metaphorically in the aforesaid words. And because men can most be overcome in this vice on account of the concupiscence of the flesh, therefore he says, "his strength is in his loins," that this may be referred to men, and "his force is in the navel of his belly," that this may be referred to women; "he straineth his tail like a cedar," because those whom he casts down into this sin he holds finally bound by the sweetness of pleasure; "the sinews of his testicles are wrapped together," because if anyone, having been cast down into this vice, strives to escape, he is entangled again by various occasions.

Thirdly, he describes the movement of elephants, of which it is said that they have inflexible feet, shins, and legs for the sustaining of the weight of the body, and have solid bones without joints; and to designate this he says, "his bones are like pipes of brass," because they cannot be bent, just as pipes of brass cannot; and this is referred to the exterior organs of movement, which are the shins and legs; but the interior organs of movement are certain cartilages and sinews, which also in elephants are not easily bent, and as to this he adds, "his cartilage like plates of iron," which indeed cannot be bent or stretched: and by this is signified the obstinacy of the devil, who cannot be drawn back from the purpose of his malice, and his cruelty, by which he does not cease from harming men from without.

Now these things which have been said figuratively the Lord expounds, adding, "he," namely Satan, of whom the aforesaid things have been said metaphorically, "is the beginning of the ways of God," that is, of his works. And if indeed this be referred to the works of creation, this is said for the reason that Satan was fashioned among the first creatures, or also because, according to some, he was more excellent among the other creatures; but it seems more fitting to the purpose that by the "ways of God" we understand the works of his providence. Now it is to be considered that there is only one work proper to God, agreeing with his goodness, namely to do good and to have mercy; but that he punishes and brings on adversities, this happens on account of the malice of the rational creature, which was first found in the devil and through his suggestion was derived to men, and therefore he says pointedly that he "is the beginning of the ways of God," that is, that God uses diverse ways, namely by doing good and by punishing. And lest it be believed that he is thus the beginning of the ways of God in such a way that he is powerful of himself to do harm, he excludes this by adding, "he that made him," namely God, "shall apply his sword," that is, his harmful operation; now the will to harm belongs to the devil of himself, on account of which it is called "his sword," but he does not have the effect of harming except from the divine will or permission.

And because he had said, "he eateth hay like an ox," he shows whence he takes the hay for eating, wherefore he adds, "to him the mountains bring forth grass," by which is understood that the lofty and proud of this age bring to the devil the material of his delight or refreshment. And how this comes about he shows, adding, "all the beasts of the field shall play there": for just as literally, in the mountains, wild animals gather for safety and leisure, so under a certain protection of lofty men, men raging bestially rest secure, which is signified in Daniel 4:9, where it is said that under a tree — by which royal dignity is signified — "dwelt animals and beasts."

Then he describes its dwelling place. Here it is to be considered that, as Aristotle says in Book 5 of the Animals, elephants dwell in solitary places and especially around rivers; and because around rivers there are usually reed-beds and willows and shady places, therefore, to designate the dwelling of the elephant, he says, "he sleepeth under the shadow, in the covert of the reed, in moist places." And because this animal does not seek just any shade but a dense one, he adds, "the shadows cover his shadow," namely that the lower shade be defended against the heat by the upper shade; and he designates the cause producing the shade, adding, "the willows of the brook shall compass him about," for willows make a denser and cooler shade than reeds. Now this animal literally dwells in shady places because it is a melancholic animal and of a dry complexion, and dwells in hot lands, wherefore against heat and dryness it seeks the refreshment of moisture and shade. By which is designated that the sword of the devil has its effect not only in the mountains, that is, in the proud, who both bring him grass and sustain the beasts of the field playing, but also in men who live in leisure as it were in shade, which they procure to continue for themselves by manifold effort, so that shadows may protect shadows, and who are nourished in delights as if in moist places.

Now on account of the same cause on account of which this animal seeks moist and shady places, it also drinks much water, wherefore Aristotle says in Book 7 of the Animals that "one elephant already drank fourteen Macedonian measures of water at one time, and again eight more later in the evening"; and therefore, to describe the greatness of its drinking, he adds, "he trusteth that the Jordan may run into his mouth," which is indeed the river known in that land where these things were spoken. And these things indeed are said hyperbolically according as they are referred to the elephant; but according as they are referred to the devil, in whose figure these things are said, is signified his presumption, by which he trusts easily to incorporate into himself, by their consent, all unstable men, even if they have some knowledge of God; to signify which, mention is made specially of the Jordan, which is a river in the land in which the true knowledge of God was held: for in these three classes of men especially the sword of the devil has its effect, namely in the proud, the sensual, and the unstable or those given over to the cares of this world, who can be designated by the river.

There are, however, some who are not overcome by the devil but rather obtain victory against him, which indeed belongs principally to Christ, of whom it is said in Apocalypse 5:5, "behold the lion of the tribe of Juda hath overcome"; and consequently this belongs to others through the grace of Christ, according to 1 Corinthians 15:57, "but thanks be to God, who hath given us the victory through our Lord Jesus Christ." And this victory indeed the Lord describes under the likeness of the hunting of the elephant, saying, "in his eyes as with a hook he shall take him" — namely the hunter, by whom Christ and his own are signified. It is said that one manner of hunting elephants is that a pit is made underground in the path of the elephant, into which he falls unknowingly; and one of the hunters coming to it strikes and pricks him, while another of the hunters coming strikes the first hunter and removes him lest he strike the elephant, and gives him barley to eat, which, when he has done three or four times, the elephant loves him as one freeing him and thereafter, obedient to him, becomes tame; and thus they are captured by the food offered to them, just as fish by a hook. There is also another manner of hunting elephants, as Aristotle says in Book 8 of the Animals, where he says that hunters ride tamed elephants and pursue wild elephants and prick them with certain instruments; and to this can pertain what is added, "and thou shalt pierce his nostrils with stakes," namely in the place where they have flesh more sensitive, and therefore they are pricked more there by the hunters. Now by this is mystically designated that Christ overcame the devil, showing him a weak nature, so that he might be caught by him as it were by a hook, and afterward he exercised his power against him, according to Colossians 2:15, "despoiling the principalities and powers, he hath led them away confidently."

"Or canst thou draw out Leviathan with a hook?" etc. After the Lord has described the properties of the devil under the likeness of the elephant, which is the greatest of the land animals, he describes him under the likeness of Leviathan, that is, the whale, which is the greatest of the marine animals and, as Pliny says, is of the size of four jugera; and Isidore says that they have bodies equal to mountains, to which the name "Leviathan" is referred, which is interpreted "an addition to them"; and, as Isidore says, this animal is called a "whale" (balena) from "balyn," which is "to emit," because it emits water higher than the other animals. And it can be said that just as the devil is compared to the elephant, which lives on land, on account of the manifest effects which he works in earthly and bodily creatures, so he is compared to the whale, dwelling in the waves of the sea, on account of the effects which he works in the fluctuation of interior movements. And because above he had expressed man's victory against the devil under the figure of the hunting of the elephant, lest it be believed that man can overcome the devil by his own power, he begins to exclude this under the figure of Leviathan.

Concerning this he first shows that he cannot be overcome in the manner in which fish are caught, wherefore he says, "canst thou draw out Leviathan with a hook" — namely, from the waters? Now this indeed cannot be done for two reasons: first because he is of such great size that he can be lifted up by no power or instrument of man, and to signify this he said, "canst thou draw out"; secondly because he is of such great strength that he cannot be held by a hook, and to signify this he adds, "or canst thou tie his tongue with a cord?" For fish which are caught by a hook are held by the cord to which the hook is fastened. By which it is signified that no man can either draw the devil out of his malice or even bind him so that he does not proceed in his malice.

Secondly, he shows that he cannot be overcome by man in the manner in which certain great land animals are overcome: for the buffalo is held by man by an iron ring which is put on its nostrils, by which man leads it where he wishes, and to exclude this he adds, "canst thou put a ring in his nose?" Man also subjects to himself the horse or the ass or the camel by placing a bridle or halter on its mouth, and to exclude this he adds, "or bore through his jaw with a buckle?" For the jaws of the aforesaid animals are, as it were, pierced by a buckle, that is, an iron, which is placed on their mouth: for just as the buffalo is led by a ring placed in its nostrils, so also the course of the horse is governed by a bridle or halter placed on its jaws, so that it might suitably bear a man. By this, then, it is given to understand that no one can lead the devil where he wishes, nor direct him so that he serves one's will.

Thirdly, he shows that Leviathan cannot be overcome in the manner in which a man is subjected to a man, which indeed happens in two ways: in one way by a simple word, as when someone humbles himself to another so much that he begs him, and he touches this when he says, "will he make many supplications to thee?" Or even when he adds flattering words, and to this pertains what is added, "or speak soft words to thee?" That is, gentle words to appease you, according to Proverbs 15:1, "a mild answer breaketh wrath." In another way, some obligation being added, which happens either through some particular pact, to which pertains what he says, "will he make a covenant with thee?" Or through perpetual servitude, to which pertains what he says, "and wilt thou take him for a perpetual servant?" And these four sometimes occur in order: for sometimes someone first, on account of fear, extends prayers to the victor, secondly flatters him, thirdly is received into a pact, fourthly through the pact is subjected in perpetuity to servitude. By all of which it is given to understand that the devil does not fear man so as to offer him prayers out of fear, or flatteries, or a pact, or servitude, as to a superior or stronger being; and if he simulates anything of this kind, he does it for the deception of men, so that he may rather subject them to himself than be subjected to them.

Fourthly, he shows that he cannot be overcome in the manner in which birds are overcome by man, concerning which it is to be considered that birds are first indeed captured by some deception, by nets or birdlime or something of this kind, and excluding this he adds, "wilt thou play with him as with a bird?" — namely, so that by deceiving him you might bring him into your power? Secondly, after they have already been captured, they are bound lest they be able to fly away, and are given to boys and maidservants for play, and this is signified when it is added, "or wilt thou bind him for thy handmaids?" By which it is given to understand that man cannot, by his own cunning, overcome the devil by deceiving him, nor expose him to be despised by others.

Thus, then, it having been shown that he cannot be subjected in the manner in which other animals are subjected, he shows consequently that man cannot use him, even if he were subjected, in the manner in which he uses other great animals when they have been reduced into man's power. And first he shows this by taking up the manner in which men use captured land animals, such as deer and boars and other things of this kind, whose flesh is divided in two ways: in one way by distributing it freely to friends, and this he excludes, adding, "shall thy friends carve him?" — so that this may be read as a question; in another way by selling it to various people, and as to this he adds, "shall merchants divide him?" As if he were to say, no: for the size of such an animal is so great that if it were ever captured it would suffice for a whole region, wherefore it is neither divided piecemeal among friends nor sold in the market after the manner of other animals. By which is designated that man cannot either communicate the help of a demon freely to another, or even sell it.

Secondly, he shows that man cannot use Leviathan in the manner in which he uses captured fish, with the larger of which fishermen fill great seine-nets, and as to this he says, "wilt thou fill nets with his skin?" And perhaps he says "skin" pointedly to express the manner in which the largest whales are captured, which hang against the rocks by the very long spines they have when they sleep, as it is said, and then the fisherman, drawing as near as he can, cuts the skin from the fat near the tail: for it is a very fat animal, so that on account of its fatness it does not feel such an incision; and thus, ropes having been let in, which he ties to rocks or trees, he rouses the whale with stones from a sling, and the whale, wishing to withdraw, lets go of its skin. Now for smaller fish they fill certain other lesser instruments, and as to this he adds, "or the fisher's fish-basket with his head?" For a "fish-basket" is called a certain instrument made of wicker, which fishermen place in a whirlpool for catching fish; but the whale is of such great size that neither the whole of him, nor even one part of him, such as his head, could be contained in a fish-basket however large: for he is said to have so great a head that from it forty measures of fat flow out. And this is set down to show figuratively that the devil cannot be shut in by human power, as certain necromancers suppose that they can shut him in, but this all comes from his own cunning, which he uses for the deceiving of men; and if anyone rightly considers, all the aforesaid things seem to pertain to the confutation of the presumption of necromancers, who strive to enter into a pact with demons, or to subject them to themselves, or to constrain them in whatever way.

It having been shown, then, that man can in no way overcome the devil by his own power, he concludes, as it were, from all the aforesaid, adding, "lay thy hand upon him" — understand, "if thou canst" — as if he were to say: in no way canst thou, by thy own power, lay thy hand upon him so as to subject him to thyself. But although he cannot be overcome by man, he is nevertheless overcome by divine power, wherefore he adds, "remember the battle" — namely, that which I wage against him — "and speak no more," namely against me, since indeed thou seest him overcome by my power whom thou canst not overcome by thy own power. And concerning the overcoming by which he is overcome by God, it is added, "behold, his hope shall fail him," which indeed, if it be referred to the whale, is manifest: for while the whale pursues fish, hoping for their capture, he strikes against some shore whence, on account of the shallowness of the water, he cannot extricate himself, frustrated in the hope he had of the capture of fish, and thus, appearing above the water, he is cast down into death, and this is what is added, "and in the sight of all he shall be cast down," because from all sides men, seeing him, run together to kill him. By which is signified that the hope which the devil has for the overthrow of the saints will be frustrated, and he himself, with all his followers, in the sight of the saints, will be cast down into hell on the day of judgment.