Literal Commentary on Job (Expositio super Iob ad litteram)

Not as though cruel will I rouse him, etc. After the Lord had enumerated the power of Leviathan as to this, that he cannot be overcome by man but only by God, he now recounts his power as to this, that he himself can act against others. And because there is no power except from God, as is said in Romans 13:1, someone might ascribe to God a kind of cruelty in having given so noxious a creature so great a power, and therefore, to exclude this, he says not as though cruel will I rouse him, that is, I will permit him to be exalted by the power given to him; and this seems to answer to what he had said above in Job 30:21, "thou art changed to be cruel to me." Now that this ought not to be ascribed to him as cruelty he shows by a threefold reason: first on account of the power of God himself, when he says for who can resist my face, that is, my providence? As if to say: however powerful this Leviathan may be, he cannot resist my providence, so that he uses his power only so far as it shall please me, and my will tends not to the destruction but to the salvation of men. Secondly he shows the same thing from the largesse of his own goodness, by which he freely distributes his goods to all, whence he adds and who hath given to me before, that I should repay him? As if to say: no one — from which it is clear that all the things I have made I love, to which I freely communicate my goods, whence I have no mind of cruelty against the things I have made; and to the same point pertains what he adds all things that are under heaven are mine, because, namely, they have been created, preserved, and governed by me; but no one is set against his own things. Thirdly he shows that he is not cruel in permitting Satan to be exalted in his power, through this, that in nothing does he defer to him: for it seems to pertain to a certain cruelty when someone, wishing to favor some tyrant, patiently tolerates the afflictions of many. Now a man favors some powerful person for a twofold reason: in one way, fearing his threats — but this the Lord excludes from himself, saying I will not spare him, that is, in nothing will I defer to him so as not to resist him as is fitting, for mighty words, that is, on account of certain words of threat which set forth his power; in another way someone favors a powerful person as though allured by him with flatteries, and to exclude this he adds nor for one speaking in a suppliant manner, as if to say: however powerfully or suppliantly he might speak, yet in nothing do I defer to him, because "there is no agreement between light and darkness," as is said in 2 Corinthians 6:14. These things, then, having been premised to remove the opinion of his own cruelty, he proceeds to describe the power of Leviathan, and first he describes his shape beginning from the head. Now it is said that above the eyes of the whale there are certain horny growths in the shape of a great sickle, and there are two hundred fifty over one eye and as many over the other, and the whale uses them as a covering for the eye at the time of a great storm; and to express this he says who shall reveal the face of his garment? That is, what man can approach so near to the whale that he might be able to uncover his face from the aforesaid coverings? By which it is given to be understood that no man is able to lay open the wiles of the Devil. It is also said that in the throat he has a certain skin after the manner of a membrane, and this, pierced with many passages, does not allow anything of great bulk to enter his belly, because, namely, his digestion would be impeded by this, that is, if he should swallow whole some great animal entire; and to designate this it is added and who shall enter into the midst of his mouth, that is, so as to search out those narrow passages by which small fish descend into his belly? By which it is designated that no man can know the intention by which the Demon is moved to swallow up men spiritually. It is also said of the whale that he has an opening of the mouth armed with very great and long teeth, and especially two teeth are longer than the others, after the manner of the teeth of an elephant or a boar; therefore, to designate these two greatest outermost teeth, he says who shall open the doors of his face? For those two greatest teeth seem, as it were, two doors by which the mouth of the whale is opened. By which it is designated that no man can open the mouth of the Devil so as to draw sinners out of his power, whom he swallows as it were by two doors, namely violence and cunning. As to the other teeth of the whale he adds round about his teeth fear, because, namely, in the circuit of the mouth he has teeth so great that they can strike terror into those who look upon them. By which is signified the terror which the Demon strikes into men so that by this he might drive them on to sin; and it can be said that his teeth are the other Demons, or also evil men who, by terrifying others with their power, lead them to evil. These things, then, having been premised concerning the disposition of the head of Leviathan, he proceeds to the disposition of his body, which he describes after the manner of fish having scales; whence, according to the greatness of his body, he must have very great scales after the manner of shields, whence he says his body is like molten shields, which are indeed continuous, for wooden shields are joined together by binding; now the Devil is compared to all the wicked as the head to the body, whence sinners who defend others in their malice are, as it were, the shields of the body of the Devil. He shows, further, that his scales are not only great but also compressed after the manner of fish having many scales, and this is what he adds joined one to another and pressing on one another, by which is designated the multitude of the wicked. And their perverse concord in evil is shown further when it is added one is joined to one, because, namely, just as in the body of some fish not every scale is joined to every other, but one to one in order, so also in the multitude of the wicked not all are socially in accord with all, but certain ones with certain others. Now as long as a fish is alive and strong and its scales are in their vigor, they cling so closely to each other and to the skin of the body that not even air can pass between them; but when the fish has died or grown weak, or its scales have dried up from some occasion, then gradually the aforesaid joining of the scales loosens, so that the scales themselves curl and even something thicker can pass between them. Therefore, to show the vigor of the scales of Leviathan, he adds nor doth so much as air pass through them, that is, through the space between the scales; by which is designated that the wicked are not disjoined from consent to malice by any spiritual persuasion or internal inspiration. And so, to show their obstinate consent in malice, he adds one shall stick to another, through mutual favor and consent, and holding one another they shall never be separated, on account, namely, of their obstinate consent in evil, just as the scales of Leviathan cannot be disjoined from one another by human strength.

His sneezing is a shining fire. After the Lord had described the disposition of Leviathan, he here describes the operation of his strength, and just as he had first described the disposition of the head before that of the body, so also he begins first to enumerate the operations pertaining to the head. Now the first and principal part of the head is the brain, from whose commotion the sneezing of the animal is caused, and therefore, describing the sneezing of Leviathan, he says his sneezing is a shining fire, because, namely, from the sneezing of Leviathan so great a commotion of the waters arises that a certain whiteness of the agitated waters is caused after the manner of the brightness of fire; or it can also be referred to this, that when the head or eyes are strongly moved, it seems to us that a certain brightness of fire flashes out, whence, since the commotion of the head of Leviathan from his sneezing is much greater, so much the more does such brightness proceed. Now by this it is signified that through the commotion of the head of the Devil, that is, through his temptations, a brightness of fire flashes out, namely of anger or concupiscence or even vainglory. Among the other parts of the head, moreover, the eyes are chief, whence he adds and his eyes are like the eyelids of the morning, for the eye, by reason of its lightness, is bright; now the whale has great eyes according to the greatness of the head and of the whole body, and therefore in looking upon them a certain diffused brightness appears, like the brightness of dawn, by which is designated the temporal prosperity that the Devil promises to man. Thirdly he describes the operation or effect of his mouth when he says out of his mouth go forth lamps, like torches of lighted fire, where it must be considered that a torch is a certain wood which, when lit, gives off a sweet odor; now it is said of the whale that when it is very hungry, it emits from its mouth an odoriferous vapor after the manner of the odor of amber, in which fish, delighted, enter its mouth and are thus devoured by it. The vapors, therefore, emitted from the mouth of the whale are called lamps on account of the greatness of the heat that comes forth from its interior parts, and they are compared to lighted torches on account of their sweet smell, as has been said; by this, moreover, is designated that the Devil inflames men to the concupiscence of sin through the display of some good, as it were through a certain sweet fragrance. Fourthly the operation of his nostrils is set forth: for this animal has a lung and breathes as the dolphin does, and to designate this he adds out of his nostrils, which are indeed the chief instruments of breathing, goeth forth, namely through his breathing, smoke, that is, air made hot from the great abundance of heat that is necessary to this animal for moving so great a mass; and therefore he significantly adds like that of a pot heated and boiling, for the air which is given off in breathing was contained in the lung, in which it was heated by the heat of the heart which is joined to the lung, just as water in a pot grows warm and boils through the fire being applied to it. And because the animal breathes not only through the nostrils but also through the mouth, therefore fifthly he adds the operation of the mouth, saying his breath, that is, the exhalation proceeding from his mouth, kindleth coals, that is, it is so hot and vehement that it would suffice to kindle coals: for he speaks after the likeness of those who kindle coals by blowing upon them, whence he adds and a flame cometh forth out of his mouth, because, namely, the vapor coming forth from his mouth is so hot and fiery that it can rightly be compared to flame. By all these things, moreover, it is designated that the Devil, by his hidden or manifest suggestion, kindles in man the fire of perverse desire. These things, then, having been premised which pertain to the power of the head of Leviathan, he proceeds to narrate those things which pertain to the power of his other members. Now it must be considered that, as Aristotle says in the second book on animals, no fish has a neck except those that generate living animals, as dolphins do, and whales are of this kind; and therefore he begins to describe the strength of his neck when he says in his neck strength shall dwell, which is indeed necessary for so great an animal for bearing the weight of its head; and because through the neck the head is joined to the body, by the neck of Leviathan can be designated those through whom the Devil exercises his malice against others, who for the most part are powerful men whom others revere or even fear. Now it is manifest that this animal, since it is of great body, needs much food, and therefore, when the whale is in some part of the sea, it swallows up the multitude of fish existing there, so that the sea remains, as it were, empty of fish in its sight, and this is what he adds and want shall go before his face, because, namely, it draws the fish to itself, as has been said above, and the sea remains empty of fish before it; by which is signified that a want of virtues is caused in men before the face of the Devil, that is, through his suggestion. Next he shows his strength as to the other parts of the body when he says the flakes of his flesh are joined together, namely on account of their thickness, by which is designated the agreement of the members of the Devil in evil. These things, then, having been premised concerning the strength of Leviathan for acting, he next treats of his strength for resisting. Now although he can resist a power acting humanly, yet he cannot resist in every way the power of the divine action, and therefore he first shows what God does against him when he says he shall cast darts against him, for it is manifest that lightning bolts often fall into the sea, by which sometimes even ships are endangered, whence it is also probable that whales are sometimes struck by lightning, and this work is especially attributed to God on account of the greatness and terror of this effect, whence above, in Job 38:35, the Lord said, "shalt thou send lightnings, and they shall go," etc. He adds, moreover, and they shall not be carried to another place, which can be referred to two intentions: first, indeed, to designate the greatness of his body — for lightning, striking some place, is wont, by a certain rebound, to be reflected to other places, yet nearby ones, but the body of Leviathan is so great that a lightning bolt striking it is not reflected outside his body; in another way it can be referred to the infallibility of the divine operation — for just as a skillful archer sends forth arrows directly so that he strikes only at the mark, so, when God wishes to send forth lightnings against Leviathan or against any other creature, as it were certain arrows, they do not go to any other place than that to which he sends them, according to that word of Wisdom 5:22, "the shafts of lightning shall go directly." By which are designated the divine scourges which God sends against the Devil and his members in such a way that they are not carried against others: for if sometimes the good are scourged by God through temporal adversities, this nevertheless redounds to the glorification of the saints and to the greater damnation of the Devil and the impious. Secondly he shows how Leviathan bears himself toward those things which God does against him, when he says his heart shall be as hard as a stone; now hardness signifies a natural power, namely that a thing not be easily corrupted by an external agent: by this, therefore, is designated the natural power which is in the heart of the whale, so that it is not easily corrupted by an external action inflicting some harm. And for designating this hardness the example of a stone would suffice as regards light blows, but not as regards heavy ones — for a stone, even if it is not broken by the hand, is nevertheless broken by an iron hammer; and therefore, to designate the power of the whale even against grave harms, he adds and as firm as a smith's anvil, which indeed is not broken by the striking of hammers but rather seems to be made more solid: by this, therefore, is signified the obstinacy of the Devil and his members, because by no divine stroke are they softened from their malice. Thirdly the final effect of the divine stroke is shown: for however much he seems to resist the divine scourges, it is nevertheless necessary that he finally be overcome by them, whence he adds when he shall be raised up, namely by the divine power, from his place, the angels shall fear, marveling at the divine power; in which admiration many effects of the divine power become known to them, and therefore he adds and being struck they shall be purged: for as Dionysius says in chapter six of the Divine Names, the angels are said to be purged not from uncleanness but from ignorance. But because every bodily creature is something small in comparison with the holy angels, it does not seem that this was principally said to signify that the heavenly angels marvel greatly at the killing of some bodily whale, unless perhaps by holy angels we understand men; but it is better that it be referred principally to the spiritual Leviathan, namely the Devil, who was raised up by the divine power when he fell from heaven through sin: and then the angels, marveling at the divine majesty, were purged by separation from his fellowship. Likewise also on the day of judgment, when the Devil, with all his members, shall be thrust down into Hell, the angels and all the saints will marvel at the divine power and will thereafter be purged by total separation from the wicked, and this is signified in Apocalypse 12:10, where, after the Devil has been cast out, a great voice is heard in heaven saying "now is come salvation, and strength, and the kingdom of our God." So then, having shown how he bears himself toward the assault of God, he shows how he bears himself toward the assault of a creature, and first how he bears himself toward the assault of man. Now man assaults both from close by and from a distance: from close by, indeed, armed with sword and spear for striking, and with a breastplate for his own protection, and as to this he says when he shall take him, namely Leviathan, the sword, namely of a man, shall not be able to hold, namely the sword, without being broken on account of the hardness of his body, nor the spear, namely be able to hold, nor the breastplate, by which the breast is protected, be able to hold against Leviathan. And he assigns the reason for this, adding for he shall esteem iron as straw, because, namely, just as a man cannot be hurt by straw and easily breaks it, so Leviathan cannot be hurt by the iron of sword or spear, but easily breaks such things; and likewise he shall esteem brass, namely of the breastplate, as rotten wood, which indeed cannot resist a blow. By this, moreover, is signified that no human power is effective for wounding the Devil or for resisting him, but every human power is reckoned by the Devil as nothing. Man also assaults from a distance, by arrows and sling-stones, but neither do these avail against the whale, whence he adds the archer shall not put him to flight, namely by the shooting of arrows, which he does not fear, as being unable to be hurt by them. Now just as arrows shot from afar hurt within by wounding, so sling-stones hurt without by bruising; but the whale, just as he cannot be pierced by arrows, so he cannot be bruised by stones cast at him, whence he adds sling-stones are to him turned into stubble, because, namely, just as stubble on account of its lightness can crush nothing, so neither can the whale suffer any harm from sling-stones. By this, moreover, is signified that just as the Devil cannot be hurt by human power as by a certain blow from close at hand, so also he cannot be hurt by human cunning as by a certain blow from afar. And just as by sling-stones someone is bruised from a distance, so also by a hammer something is bruised from close at hand, but not even in this way can the whale be hurt by man, whence he adds he shall count the hammer as stubble, which can also be referred to the same signification as the foregoing, except that the blow of a hammer is heavier than that of sling-stones: whence it can be signified that however great man's strength and effort may be intended, it is despised by the Devil. Now men are wont to overcome some not only by striking but also by threatening a blow, but neither the whale nor the Devil fears any threat of man, whence it is added and he shall laugh to scorn the shaking of the spear, for the shaking of a spear seems to be a certain threat of a blow. And just as a man sometimes overcomes another by threatening, so also by alluring with promises; now especially certain promised gifts are wont to allure a man on account of their beauty or on account of their preciousness. Now nothing seems to be more beautiful among bodily things than the rays of the sun, by whose beauty Leviathan, understood either bodily or spiritually, is not allured, and to signify this it is added under him shall be the rays of the sun, because, namely, he does not value them as anything great; and consequently it is given to be understood that he values nothing else splendid among human things. Gold, moreover, is reckoned very precious among the things that come into the use of man, and as to this he adds and he shall lay gold under him as mire, that is, he shall despise it as something vile. And thus it is clear that he cannot be allured by man. So then, having shown that he cannot be overcome by man, he next shows that he cannot be overcome either by the sea or by any fish of the sea, and this through the powerful operations which he exercises in the sea. Now Pliny says that there are certain beasts in the Eastern sea of such great size that they turn up the seas from the bottom and make storms in the sea, which beasts indeed seem to pertain to the nature of the whale; and to signify this he adds he shall make the deep sea to boil like a pot, for just as when a pot boils, the boiling water within it is stirred up, so from the violence of this fish the waves of the sea are stirred up; and this commotion begins from the depth and reaches even to the surface of the water, whence he adds and shall make it as when ointments boil, which indeed make a greater foam and commotion on the surface than plain water, in which so much air is not contained; by this, moreover, is signified the disturbance which the Devil stirs up in this world. And just as he produces a great effect when he moves in the depth of the sea, so also he produces a great effect when he moves on the surface, and to signify this he adds a path shall shine after him, for just as when a ship moves through the sea, over a long space the wake of the passing ship is left behind on account of the commotion and foam generated in the water, so also it happens from the motion of this fish because of its great size; by this, moreover, is signified that the effect of the disturbance which the Devil stirs up in the world is not immediately abolished but sometimes lasts longer. Now because the whale performs such powerful operations in the sea, he in no way fears the depth of the sea, whence he adds he shall esteem the deep, that is, the depth of the sea, as growing old, that is, as having an end and as it were unable to swallow him up: for that which grows old is both weak and near its end; by this, moreover, is signified that the Devil does not so esteem the damnation of Hell that he ceases on account of it to strive against God, as if his damnation were to be brought to an end. And just as Leviathan cannot be overcome by man nor by the sea nor by any creature of the sea, so also he cannot be overcome by any other earthly creature whatsoever, whence he adds there is no power upon earth that can be compared with him, for there is no animal on earth so great as the whale of the sea, whence Pliny also says that in the sea there are greater animals than on land, and the evident cause is the luxuriance of moisture; by this, moreover, is signified that no bodily power can be equaled to the power of the Demon, which is the power of a spiritual nature. Since, therefore, he had set forth many things concerning the properties of Leviathan under the figure of the Devil, he next expounds the aforesaid metaphor. And as has been said, all the aforesaid properties seem to pertain to two things, one of which is that he himself cannot be hurt by another, and as to this, expounding, he adds who was made to fear no one, that is, the Devil has this from the condition of his nature in which he was made by God, so that he fears neither man nor any bodily creature; the other is that Leviathan has the faculty for exercising great and powerful operations, and expounding this he adds he beholdeth every high thing, that is, the intention of the Devil is toward assailing whatever things are lofty. And because these things seem to pertain to pride, he shows next that the Devil is not only proud in himself but exceeds all others in pride and is for others the beginning of pride, whence he adds he is king over all the children of pride, that is, over those who are subjected to pride, all of whom follow his leadership. Here it must be considered that the Lord began to manifest his operation, which he exercises against the wicked, with respect to the proud, and ends the narration with the proud, in order to show that this was especially to be feared by Job, lest the Devil, who had sought him out to tempt him, should especially strive to induce him to pride, so that he might thus be transferred into his kingdom; and therefore Job ought to have guarded his affections and words which savored of pride.