Книга 34 [глава 41, стихи 13–26]

The thirteenth book, with the remaining verses of the forty-first chapter, which are explained chiefly with reference to the pride of the Devil, and the most severe persecutions of the Antichrist against the saints. 1. Since we carry a body from this world onto us, let us consider the end of the world, using the example of that part of it that we ourselves are. For we will understand more quickly what the end of the world is if we carefully consider what we bring to us from the world. For the time being, the body flourishes more vigorously in our youthful years, but in times of old age it withers due to the increase of diseases, and the longer the existence of the body continues, the more ordinary things the body fails to do, every moment of its life until death. Just as the existence of the world continues over the years, he suffers under increasing evils, and he feels the loss of his health, and that he is growing old. For him, adversity increases with the years, and with increasing weakness he endures the losses and hardships of life. The ancient enemy opposes him with all his might, although he has already perished, having lost the happiness of his heavenly state, but he is not yet deprived of permission to tempt, is not bound by eternal fire. He is going accordingly to attack at the end of the world with more severe temptations, because he rages still more in his cruelty the nearer he feels his punishment. For he believes that he is about to lose the privilege of greater fatal freedom. As the voice of an Angel said about him to John: Woe to those who live on earth and on the sea! because the devil has come down to you in great rage, knowing that little remains for him (Rev. 12:12). Then he gathers with great skill all the forces of iniquity which he has received, and then raises still higher the neck of pride, and with the help of this accursed man who bears it, displays and commits evil, with the help of the temporal power which he possesses. Therefore it is rightly said by the Divine voice: Verse 13. Strength will remain in the neck (Job 41:14) 3467. 2. What can the “neck” of this Leviathan signify, except the arrogance of his pride, with which he rises against God, when, with feigned holiness, he also rises with the pride of power? The fact that pride is called “neck” is evidenced by the Prophet Isaiah, who rebukes the daughters of Jerusalem, saying: “And they walk with their necks lifted up” (Is. 3:16). It is said that the power remains in the “neck” of this Leviathan, because the secular power is also involved, and the preachers are in their pride. For all his arrogant pride, he pursues his insidious goals at that time with the force of secular power. As the prophet of Denmark says: his skill will be directed in his hand (Dan.8:25) 3468. Mastery in hand is the power of power; at that time he will be able to carry out all his evil designs and plans by force. But his skill is, as it is said, “directed,” because the malice of his cunning meets no resistance. This Leviathan or his vessels are in the habit of acting in such a way that the more wicked their desire is, the more viciously and persistently they fulfill it. 3. For when the elect by chance become weak, and rush headlong into unlawful desires, they are often restrained by the hand of the Divine Gift, so that they find no results from their miserable desires. And when strong opposition arises to their wishes, they are often corrected on the very verge of the impossible, and miraculously, in the course of an internal struggle, a change in their evil will becomes possible not through their persuasion, but through the miraculous improvement of their weakness. Therefore, what the Lord says to Judah who is weak and walks in the ways of evil: Therefore, behold, I will block her way with thorns and will surround her with a fence, and she will not find her paths, and will pursue her lovers, but will not overtake them, and will seek them, but will not find them, and will say: “I will go and return to my first husband; for then it was better for me than now” (Hos. 2:6–7). Because the paths of the chosen ones are blocked by thorns when they find the sting of what they want in this world. He hinders by placing a wall in the form of difficulties of attainment in the way of those whose desires are wicked. And their souls are really looking for their lovers, following the evil spirits, but not finding them, they do not get into the hands of the pleasures of this world that they want. But it is well added after: “I will go and return to my first husband; for then it was better for me than now.” For the Lord is the first husband who united a chaste soul in Himself, with the help of the love of the Holy Spirit. And the soul of everyone strives for Him when it finds numerous disappointments, like thorns, among the delights that it desired in this world. For when the soul is stung by the troubles of the world which it loves, it then understands more fully how much better it was for it with its ex-husband. 4. Therefore, those who are corrupted by evil are often corrected by adversity. And therefore it is especially to be feared if prosperity follows a thirst for wicked things, because the evil that is supported by the achievement of prosperity is corrected with very great difficulty. The skill is therefore directed into the hand of this Leviathan, who, together with his limbs, is given over to eternal torment, and the strength remains in his neck, because what he yearns for in this world is evil against good, since adversity cannot withstand him in this world, and prosperity does not await him in the future. And because everyone who, from depraved habits, is familiar with his friendship and loses the original true wealth of mind, joins And those in need will go before him (Job 41:14) 3469. 5. To get acquainted, you need to look up what “face” means. And my face will go before you (Exodus 33:14) 3470, which means that the knowledge of Me will be your guidance. But it should also be known that the need of the elect is used in one sense in the Holy Scriptures, and the need of the reprobate in another. For the elect there is a need when the true riches of the heavenly country are remembered by them, and when, being placed in the sorrowful exile of today's life, they remember how poor they are. For they sigh continually for those riches of which Paul says: that ye may know what is the hope of His calling, and what are the riches of His glorious inheritance for the saints (Eph. 1:18) 3471. And therefore they have not yet contemplated them, but they sincerely groan in the sadness of this poverty. Jeremiah undoubtedly saw this poverty when he said: I am a man who has experienced my poverty under the rod of His wrath (Lam. 3:1) 3472. The core of God's wrath is a heavy blow. And man then experienced this indignation when he was expelled from paradise, and lost the true wealth of inner joy. But since all the elect constantly see that they have fallen into the poverty of this life, it is well said: I am a man who has experienced my poverty. The prophet David, seeing this poverty, says, My strength is weakened in my poverty (Ps. 31:10) 3473. It is said that strength is weakened in poverty because the mind, which has been beaten by its own wickedness, is prevented from seeing what it has lost. 6. But the outcasts do not know how to think about this poverty, because while they are pursuing the things that they see, they neglect to think about the unseen things that they have lost. Hence they are rightly called “needy,” because they are filled with sins and do not possess a wealth of virtues. And it is often that when they have become proud with the madness of pride, they do not consider their fall a loss, they do not discern that they are poor in good deeds. Where is it said by the voice of an angel to the preacher of Laodicea; For you say: “I am rich, I have become rich, and I have need of nothing”; but you do not know that you are wretched, and pitiful, and poor, and blind, and naked” (Rev. 3:17). He who is delighted because of pride in his holiness declares himself, so to speak, a rich man, but it turns out that he is poor, and blind, and naked. Unhappy because he does not have the wealth of virtues; blind because he does not see the poverty from which he suffers; naked because he lost his first clothes, but in a worse way because he doesn't know that he lost them. Because, as we have already said, the “need” of the rejected deprives them of dignity, it is rightly said about Leviathan: Those who are in need will go before him. Because no one will join in knowing him unless he is deprived of a wealth of virtues. For he first steals away good thoughts, and then pours into them a clearer knowledge of his own iniquity. Those in need, therefore, are said to go before his face, because the power of protection will first be destroyed, so that the knowledge of him may subsequently enter the mind as if by mere acquaintance. Or, also, of course, because he steals many in such a cunning way that he cannot be detected by them, and arranges everything in such a way as not to display the evil intention of his cunning, therefore “those in need” are said to go before his face. As if it were openly said: when he seduces, lying in ambush, he corrupts people before he is perceived by them and they notice his influence. Consequently, what the Prophet said to Ephraim: Strangers devoured his strength and he did not know it (Hos. 7:9) 3474. For “strangers” are usually called apostate angels who devour our strength when they consume the virtue of the mind, perverting it. Those in need therefore go before the face of Leviathan, because he corrupts the minds with temptation before the one who is tempted learns about the snare. Therefore, when it is said that strength will remain in the neck, it speaks of the strength of temptations. But when it is added, and those in need will go before him, all the subtlety of possible temptations is shown. 7. In addition to what we have already stated regarding the phrase the needy will go before him, there is another, sadder thing that needs to be stated. For according to the plan of the secret dispensation, before this Leviathan appears in the damned man, the signs of power are withdrawn from the Holy Church. Prophecies are hidden, the grace of healing is taken away, the power of abstinence weakens, the words of the teaching are silent, miracles are not performed. And although Heavenly Providence does not completely take away all these, It does not manifest them openly and in various ways, as in former times. And this is so, by a wonderful dispensation, in order that Divine mercy and justice may be fulfilled. For when the Holy Church ceases to be more powerful, clothed with signs of power, the reward increases for those who still thirst for the hope of heaven, and do not count on momentary signs of greatness; and the mind of the wicked is the more quickly rejected from Her, the mind of those who despise the invisible things that She promises. Therefore, when the humility of believers is deprived of support by the manifold manifestation of miracles, the court of the secret dispensation bestows more abundant mercy on good, and righteous anger on evil. Because these signs cease to appear to a significant extent in the Holy Church, it means that Leviathan is clearly and noticeably approaching. Therefore it is rightly said that those in need will come before him. The wealth of miracles is taken from the believers, and then the ancient enemy attacks them with even greater force, so that when he boasts of miracles, he can be overthrown more powerfully and more worthily by the believers, despite his supposed miracles. And their virtue will undoubtedly become stronger, but the ancient enemy will attack them the more cruelly, the more he grieves that he is despised even with the brightness of his miracles. Therefore he gathers himself together for their destruction, and unites all the outcasts in unanimous cruelty for the death of the believers; in order to put forward his cruelty to the greatest extent, all members of the body must agree with him and strive for the same with him. Therefore it is rightly said: Verse 14. The members of his flesh are knit together (Job 41:15) 3475. 8. The “flesh” of this Leviathan are all outcasts who rise in any endeavor other than the knowledge of their spiritual country. But the "members of his flesh" are those who have united to act wickedly, to open before them the paths of iniquity. As Paul said about the body of the Lord: And you are the body of Christ, parts of parts (1 Cor. 12:27) 3476. And we must understand that the “body” is one thing, part of a part is something completely different. For example, a particle of a part is a finger of the hand, and the hand, as a part, is connected to the shoulder. And the body is the whole body as a whole. Therefore, in the spiritual body of the Lord we are “pieces of parts” of those who in His Church are regulated by others; So, the outcasts, gathered in the body of this Leviathan, are “parts of parts” who, through their evil deeds, unite with some even more evil than themselves. But since the evil enemy agrees with himself in his evil deeds from beginning to end, the Divine word speaks of the members of his flesh clinging to each other in him. Therefore they agree in their evil opinions, since they should not be divided due to any mutual disputes with each other. 9 . Paul saw this destructive unity of the outcasts when he said to the Sadducees and Pharisees: Men and brethren! I am a Pharisee, the son of a Pharisee; I am being judged for hoping for the resurrection of the dead (Acts 23:6). And the crowd of listeners, amazed by this voice, immediately began to mutually divide themselves. When the stormy crowd is divided into two parts, the way of salvation is revealed to Paul, because the crowd of pursuers, having divided, let him go, whom they quickly grabbed when they united. The righteous are therefore saved when the unrighteous are divided. And this is also well shown when the Red Sea was divided (Exodus 14:21). For when the wave breaks in two, the chosen people go to the promised land, because when the unity of the wicked is broken, the holy minds achieve what they desired. If the unity of the wicked had not been so dangerous, Divine Providence would never have divided the tongues of pride with such great variety (Gen. 11:9). If the unity of the wicked were not dangerous, the Prophet would not have said about the enemies of the Holy Church: Disrupt, O Lord, and divide their tongues (Ps. 54:10). Because when Leviathan comes out in all his strength against the chosen ones of God, in order to increase his power, he is allowed to have unity among the reprobates so that he can put forward his power more strongly against us. But who can be strong enough to stand against these things? Whose mind does not tremble under the weight of such pride from the very bottom of his thoughts? It is because Divine Pardon sees us trembling in weakness that He immediately adds what He does for us. What follows: He will send lightning bolts against him, and they should not be transferred to another place. 10. What could "lightning" mean except to describe the final judgment? And they are thus called "lightnings," no doubt because they destroy forever those whom they strike. Paul saw before him lightning bolts descending on the one about whom he spoke, whom the Lord Jesus would kill with the breath of His mouth and destroy with the appearance of His coming (2 Thess. 2:8). But these lightnings that are directed against him are not transferred to another place, because they strike only the rejected, and the righteous rejoice. For after the threshing of the present life, in which the wheat now groans under the tares, such a division is made on the day of the Last Judgment between the wheat and the tares, which prevents the tares from entering the wheat granary, and also not a grain of wheat from falling into the fire of the tares. Therefore, it is also said that these lightnings are then not transferred to another place, because it is they who burn not the grains, but the straw with their fire. But He teaches us that punishment does not correct this Leviathan when He adds: Verse 15. His heart is as hard as a stone (Job 41:16) 3477. 11. The heart of the ancient enemy will be as hard as stone, because it will never be softened by the change of repentance. And because his lot will be only punishment in eternity, it is rightfully added right away: And he will be bound like an anvil (Job 41:16) 3478. By anvil is meant the one that only receives blows. The anvil is built for the very purpose of receiving frequent blows. Leviathan will therefore be bound like an anvil, because he will be confined to the chains of hell in order to receive continuous blows of eternal punishment. And he is the anvil even now, when any chosen one is saved, when he sits in ambush, but withers from the pain of loss. Because in an anvil, other vessels are forged into shape, but the anvil itself does not change from numerous blows and does not turn into a vessel. This Leviathan is therefore also rightly compared to an anvil, since we are forged through the form of his persecutions, but he is and always will be unchangeable, and will never be transformed into a useful vessel. We were thrown to his blows, and we who were struck through his temptations at the hand of the heavenly Smith will emerge from his anvil a vessel of proper form. And he is bound, because although he now walks through the world with his temptations, when placed in a hole, under the blow of the sentence, he will no longer be able to walk. From this it follows: Verse 16. When he rises, the angels will be afraid, and being struck with fear, they will be purified ( Job 41:17 ) 3479 . 12. Holy Scripture often confuses the past and the future, sometimes using the future when speaking about the past, sometimes the past when speaking about the future. For example, the future is used when speaking about the past, when it is said about the Woman who will give birth to a male child, wielding the nations with a rod of iron (Rev. 12:5) 3480. This has already happened with the coming of the Lord in the flesh, the event that happened is described in the future tense. Again, the past for the future was used when the psalmist says: They have pierced My hands and My feet; they counted all my bones (Ps. 21:17-18) 3481. With these words in truth, the nature of the Passion of the Lord is described as something that has already passed, but at the time when it was announced it was still a distant future. In this place, when it says: When he rises, the angels will fear, also past events are described in the form of the future tense. Nor shall we depart from the true meaning if we consider that when this Leviathan fell from the height of Bliss, the chosen Angels also experienced considerable terror at his fall, for, blinded by pride, he was chosen from among them, and the intense fear of them gave them strength to stand more firmly. It also follows from this: And being struck with fear will be purified. 13. They were cleansed, undoubtedly, because when he fell along with other unclean spirits, they alone, who decided to live in happiness forever, remained in the Heavenly Abode. His fall therefore frightened and purified them; frightened, so that they could not proudly despise their Creator. But this also cleansed them, because when the unclean fell, only the elect remained. It is because God, the Creator of all things, knows how to apply even the evil deeds of the outcasts to the defense of the good, He transformed the error of those who fell into a useful lesson for those who remained; and he who is guilty of pride is punished by the same means by which the merits of the humble are rewarded. The fall of the wicked was a special gift to those who remained and a lesson that they must never fall. The Holy Angels now stand with even greater caution and firmness. Therefore, by the Will of the Lord Creator of everything, in the wonderful amazing organization of all things, even losses in destruction serve this abode of the Chosen Spirits, and it becomes more durable from the fact that it was partially destroyed. 14. But since Holy Scripture is often accustomed to call the preachers of the Church “Angels,” because they announce the glory of the heavenly country, we can interpret this passage more broadly, meaning by “Angels” holy preachers. For example, John, in the Apocalypse, in a letter to the seven Churches, speaks of the Angels of the Church, that is, preachers of the nations (Rev. 2:3). For example, the Prophet says: And the angels of the world weep bitterly (Is.33:7) 3482. Therefore, again the prophet Malachi says: For the mouth of the priest must keep knowledge, and the law is sought from his mouth, because he is the messenger of the Lord of hosts (Mal. 2:7). Therefore, Paul says: and without controversy is the great mystery of godliness: God was manifested in the flesh, justified in the Spirit, shown to the angels, preached to the Gentiles, accepted by faith in the world, ascended in glory (1 Tim. 3:16) 3483. Therefore he, who, after he had said that the mystery of piety was shown to the Angels, also added that He would preach to the pagans, of course calling the holy preachers, that is, the messengers of truth, “Angels.” 15. But, the expression: When he falls, the angels will fear, and being struck with fear must be purified, is also true in the future tense, meaning the last days of this Leviathan in this world, at the time of the Coming of the Strict Judge. Because he, who is currently being endured thanks to the wonderful long-suffering of meekness, will fall from this world on the day of the Last Judgment. But he will be driven out so horribly that even the mighty holy preachers will be horrified; therefore, when he falls, the angels will be afraid. Because when he is swept away by the whirlwind of Judgment, even those messengers of the heavenly country who are to be found in their staggered bodies will tremble with fear. For, although they are strong and perfect, yet, as still living in the flesh, they cannot but be afraid, in the whirlwind of so great the Wrath of the Lord. But when this Leviathan is swept away, the hope of the approach of the Kingdom fills these holy preachers with a joy that will supersede the anxiety of wrath experienced by the weak flesh. Therefore, in a certain sense, they will have both joyful anxiety and fearless fear; because they are still confident that they will be rewarded in the heavenly kingdom, but out of fear of such a great whirlwind of Wrath, they tremble in the weakness of the flesh. 16. Let us consider, therefore, how greatly the conscience of the wicked is troubled, when even the saints tremble. What will they, those who hate, do with the coming of the Judge, if even those who love tremble with fear of the Judgment? If the rust of little sins exists in holy preachers, it will burn away from this fear, therefore, saying: When he falls, the angels will be afraid, immediately joins; and being struck with fear must be purified. And since we have learned what concerns the end of this Leviathan, let us hear what he does before he perishes. What follows: Verse 17. The sword will touch him, neither spear nor armor will stand (Job.41:18) 3484. 17. In the Holy Scriptures, the word “sword” sometimes denotes a holy sermon, sometimes eternal damnation, sometimes temporary tribulation, sometimes the wrath or temptation of an ancient enemy. “The sword” signifies holy preaching, as when Paul says: And the sword of the Spirit, which is the Word of God (Eph. 6:17) 3485. The word “sword” denotes eternal damnation, as it is written about a heretical preacher: If his sons multiply, then under the sword (Job.27:14) 3486, because no matter how large they multiply, they fall into eternal damnation. “The sword” denotes temporary tribulations, as Mary was told regarding the troubles that were to follow: And a sword will pass through your soul (Luke 2:35) 3487. Again, by "sword" is meant the wrath or temptation of the ancient enemy, when the psalmist says: Who saved David thy servant from the wicked sword (Ps. 143:10) 3488 . The sword of holy preaching, striking us, saves us, since otherwise we might die from sin. But the sword of the devil's persuasion is an evil that mortally wounds a person so that he can lose his eternal life. The sword of the ancient enemy, at the same time, also signifies the cursed person who will take it into himself. He sharpens it through evil cunning, and pierces the hearts of the weak. This man's sword therefore reaches Leviathan when his own damned man accepts it. But if by the word "sword" his anger is signified, it is not meant as "wielding the sword," but as "the sword wielding him." For he then turns into such a madman that, striving to take possession of everything, he is unable to control his own anger. For we, when we suppose wrath in the administration of justice, say “hold the sword”; because we control him, keeping him under the justice of the court. But he, in the abyss of rage, as they say, does not hold his sword, but the sword holds him. For it is not he who controls his anger, but, in his rage, anger controls him. 18. It is clear to everyone that we hit the enemy with a spear, but are protected from our enemy by armor. With a spear we inflict wounds, with armor we are protected from wounds. So, what is signified by “spear” if not the power of preaching; and what is armor if not the power of patience? It is Leviathan who then, falling into this damned man, unleashes all sorts of cruelty in a rage, being "captured by the sword." Possessing enormous power, he then shows all the malice that he possesses. And neither spear nor armor will be able to withstand, because when it hits the Antichrist, he will seem to be such a great force that he will dull the sharpness of the preachers and overthrow the long-suffering of the patient. If Heavenly Grace does not strengthen the life of the righteous, the spear will not stand, because the power of the preachers is broken and the armor will not help, because patience will break through. Therefore it is also added: Verse 18. For he counts iron for stubble, copper for rotten wood (Job.41:19) 3489. 19. What was called “spear” above is called “iron”, and what was called “armor” is called “copper”. But copper is unlikely to be destroyed by rust. Therefore Moses said to the Holy Church about Asher: His sandals are iron and brass (Deut. 33:25) 3490. For “shoes” signify in the Holy Scriptures the defense of preaching. As it is written: Your feet are shod with the readiness to preach the gospel to the world (Eph.6:15) 3491. Because strength is denoted by “iron,” but strength by “copper.” Iron and copper is when the sermon is protected by strength and firmness at the same time. With iron she pierces evil, but with copper she patiently preserves the blessings of those placed before her. This is more clearly indicated by saying: As it was in the days of youth, so it must be in old age (Deut. 33:25) 3492. But when this Leviathan took the sword, with which the Holy Scripture calls the Antichrist, in order to embody evil, he will consider iron as stubble, and copper as rotten wood, because, if Divine grace does not give protection, he will consume the power of the preachers with the fire of his wickedness, like stubble, and crush into dust the patience of the patient, like rotten wood. And therefore the strength of iron and the endurance of brass fail when, as a result of violence and evil, the power of understanding His preaching is dulled, and long-suffering patience is dissipated. 20. If Divine help does not strengthen its Chosen, where will the weak be, even if the strong are like straw? What will this Leviathan then do with the straw if he considers the iron to be straw? What is he going to do with rotten wood if he breaks even strong copper like rotten wood? But! How many of us think that we are strong as iron and steadfast as brass, and in the fire of tribulation we discover that we are stubble and rotten wood; and how many of those who, conscious of their own illness, fear that they are stubble, but, with God's help, are strengthened and become iron and brass, and the stronger the help of God against their opponents, the more they remember that they are weak in themselves. But the more this Behemoth rebels against the chosen ones of God with miracles, the more seriously the saints are persecuted for preaching words against him. And he so takes possession of the minds of the outcasts that he does not leave them, although he is wounded by all the arrows of truth. Therefore it is also added: Verse 19. The archer did not put him to flight (Job 41:20) 3493. 21. What do we understand by “arrows” if not the words of preachers? For as they press forward with the voice of the saints, they pierce the hearts of the hearers. With these arrows the Holy Church strikes when it is said, for example, I am wounded by love (Song.2:5) 3494. The same arrows are spoken of in the voice of the psalmist: the arrows will leave their wounds (Ps. 63:8) 3495 because the words of the humble have penetrated the minds of the proud. It is said about these arrows: Your arrows are sharp, You are mighty, people will fall before You in their hearts (Ps. 44:6) 3496. And the “archer” is the one who, following holy intentions, corrects the hearts of his listeners with words of exhortation. Because this Leviathan despises the words of preachers, and when he has wounded the minds of the outcast with his evil, any wise man loses against him, even throwing a barrage of arrows, therefore it is rightly said: the archer did not put him to flight. As if it were clearly said: this arrow of the holy preacher will not knock him out of the hearts of the outcast; because whoever seizes him despises immediately listening to the words of preachers. Therefore, the Lord is rightly angry for their previous sins, and speaks through the Prophet about those whom He leaves in the hands of the sworn enemy: I will send snakes against you, basilisks, against whom there is no conspiracy (Jer. 8:17). But since this Leviathan is not driven out of the hearts of the rejected by the arrows of holy preaching, considering his contempt for holy people, it is added: sling stones turn into chaff for him. 22. What can be called a “sling” if not the Holy Church? For when the sling turns, stones fly out of it to strike the opponents. In the same way, when the Holy Church passes through a chain of misfortunes, in the whirlpool of time, the strong will come out of it, strong in heart, but the heart of the wicked will be beaten as if under the blows of stones. Where does the Lord speak to the prophet about good teachers: and they will destroy and trample under sling stones (Zechariah 9:15) 3497. Holy teachers are those who teach others, and through power, destroy enemies, changing them with the power of transformation. Therefore, the giant Goliath is killed with a sling stone, since the highest heights of the devil are overcome by one stone of the Holy Church. But because this Leviathan, when he comes in this damned man, despises all the mighty Churches as if they were weak, and crushes with his strength, it is rightly said that sling stones turn into chaff for him. It is as if it is clearly said that he reduces or, as it were, softens the power of the saints, whose tongue hit the chest with hard blows. And because he believes that he has no power against his spirit, he carries out in his flesh all the methods of his cruelty. But what is surprising is that if he despises force, he despises even the most powerful torment of heavenly judgment against him. From here it is also included Verse 20. He will esteem the hammer for stubble (Job 41:21) 3498. 23. As if it were said, he despises even the weight of that reproof, which strikes him with the punishment coming from above. For in the Holy Scriptures, the name “hammer” is sometimes used to designate the devil, because he causes rifts and strikes people. But the hammer sometimes also signifies blows from Heaven, since the chosen one feels blows from above in order to correct his wicked path, if he has chosen it. He strikes the outcasts and, expecting eternal punishment, he is shown what they also deserve further. That the ancient enemy is designated by the term "hammer" is evidenced by the prophet when he observes the power of the final judgment over him and says: How is the hammer of the whole earth broken and crushed (Jer. 50:23) 3499? Again, the “hammer” denotes a blow from heaven when Solomon builds the church, where it says: And the house was built, and was built of stones cut and prepared, but no hammer, nor ax, nor any other tool of iron was heard in the house while it was being built (1 Kings 6:7) 3500. What does this house mean, if not the Holy Church, which the Lord has built in Heaven? A building into which the souls of the chosen are embedded as if they were polished stones. And when It is built in Heaven, the hammer of discipline no longer rattles there, because we have already brought hewn stones there. For here we were beaten outwardly so that we could come there without reproaches. Here is the hammer, here is the ax, here are all the blows of the iron instruments. But in the house of God not a single blow is heard, because in the eternal land there is no noise. There is no hammer there because there is no punishment. The ax does not cut, because there is no sentence for grave sins. The iron instruments do not sound, because even the slightest disaster will no longer happen. Since Heaven's blow is signified by a hammer, a blow from above, what is meant by this Leviathan despising the hammer, except that he despises the blows of heaven's punishment? And he considers iron to be straw, because he treats the weight of all anger as if it were light worries. From here it is also added even more explicitly: And they will laugh at the one who throws the spear (Job.41:21) 3501. 24. For the Lord shakes his spear against Leviathan, because He threatens a severe sentence of his destruction. For “shaking the spear” is preparing him for eternal death through severe punishment. But the apostate spirit, despising the Creator in his life, even in his own death, laughs at the one who throws the spear; for it is hard even for him to know that the terrible fate which he foresees is approaching at the same time as the approach of the Last Judgment, and he fears lest he suffer: but the more he feels that he cannot escape the eternal torment of hell, the more cruelty will he rise in the acts of his wickedness. And when the wise of this world see his tenacity, his strength, and his seeming omnipotence, they, for the most part, incline their hearts to yield to his tyranny; and all will turn against Him and turn to the service of their enemy. From here it is also legal. Verse 21. The rays of the sun will be under him (Job 41:22) 3502. 25. For in the Holy Scriptures the word “sun” sometimes denotes the Lord, sometimes persecution, sometimes emphasizing the clarity, evidence, openness of any thing, and sometimes the understanding of wisdom. The Lord is called the “Sun” when, for example, it is said in the Book of Wisdom about all the wicked on the day of the last judgment: So we have gone astray from the path of truth, and the light of righteousness did not shine on us, and the sun did not shine on us (Wis. 5:6). It’s as if it was directly said: The ray of inner light did not shine in us. John says about the same thing: a woman clothed with the sun; the moon is under her feet... (Rev.12:1). "Sun" signifies the light of truth, and the Moon, as it waxes and wanes every month, signifies the variability of temporary things. But the Holy Church, because it is protected by the splendor of heavenly light, is clothed, as it is said, in the Sun. Because she despises all temporary things, she tramples the moon under her feet. Again, "Sun" signifies persecution, when the Truth in the Gospel says that the seeds that sprang up without roots dried up when the sun rose (Matthew 13:6) 3503. Because it is precisely the words of life that sprout for a moment in the heart of an earthly person that dry up under the influence of the heat of persecution that pursues him. Again, “sun” denotes something obvious, understandable, open, when the Prophet declares: He planted His dwelling in the sun (Ps. 18:5) 3504. It is as if it were said that He shows clearly in a bright light the mystery of His human nature. And as the same Prophet said in the Divine voice of Nathan: you have done it in secret, but I will do it before all Israel and before the sun (2 Samuel 12:12). What can be meant by “before the sun” other than “clear vision.” Again, the “sun” is the understanding of wisdom, as it is written in the Apocalypse: The fourth angel poured out his cup on the sun: and it was given to him to humble people with heat and fire (Rev. 16:8) 3505. To pour out the cup on the sun means to give the opportunity to punish people who are shining with the splendor of wisdom. And it was given to him to subdue with heat and fire. Because when the sages overcome the punishments they are subject to for their evil lives, their temporary desires will burn out. That the sharpness of wisdom is signified by the “sun” is also said by Solomon: A wise man is constant like the sun, a fool is changeable like the moon (Ecclesiastes 27:11) 3506. What is called the sun in this place, if not the wit of the sages? Many who seemed to shine in the Holy Church with the light of wisdom, either caught by the convictions of the enemy, or alarmed by threats, or oppressed by trials, present themselves at that time to the power of this Leviathan, it is rightly said: the rays of the sun will be under him. As if it were clearly said: he who in the Holy Church seemed to shine with the sharpness of wisdom, after the rays of light were shed on him, and only his external morality was manifested, presented himself to the power of this Leviathan by his evil deeds, since the ray of preaching no longer shines on him, but he obeys his vices. Therefore the sun's rays are beneath him when some, even learned men, do not exalt the keenness of their wisdom, acting freely according to God's Will, but bend themselves down through wicked deeds, and flatteringly curry favor with this Leviathan. The gift of Heaven was like the sun for them from above, but overthrown by earthly desires, it lay under the feet of their sworn enemy. And accordingly, even now, when any of the wise ones work for the benefit or glory of temporary life, and as a result falls into flattery towards the powerful of this world, who work for evil, they throw a ray of sunshine at the feet of the coming Antichrist. And Behemoth humbles, so to speak, the heavenly light, when he tramples underfoot, through their fatal consent, the minds of the sages. The rays of the sun, therefore, throw themselves at the feet of this Leviathan, as often as those who seem to shine in wisdom, as a result of excessive self-confidence, present wrong opinions about the Holy Scriptures, and their wrong opinion entails the errors and errors of others. For when they set themselves against the only true preaching of the truth, they follow in the footsteps of this Leviathan in false opinions. The rays of the sun also appear under him as often as those who have been illuminated by the powerful light of understanding will either exalt themselves in pride, or in disrespect for others, or will leave high thoughts aside, plunge into the dirty desires of the flesh, or, forgetting about heavenly things, pursue earthly things, or, not remembering that they are on earth, will boast in vain of the knowledge of heavenly things. Therefore it is rightly added: He will pour gold under him like clay (Job 41:22) 3507. 26. By “gold” in the Holy Scriptures is sometimes understood the brightness of Divinity, sometimes the splendor of the Heavenly City, sometimes mercy, sometimes the brightness of secular glory, sometimes the beauty of holiness. “Gold” signifies the hidden brightness of Divinity when the appearance of the Bridegroom is described in the Song of Songs: his head is pure gold (Song of Songs 5:11) 3508 . Since God is the head of Christ, and among metals there is nothing brighter than gold, the head of the Bridegroom is said to be gold, because over His Human Nature shines the brightness of His Divinity. Again, by “gold” is meant the splendor of the Heavenly City, as John testifies that he saw it, saying: The city itself was of pure gold, like pure glass (Rev. 21:18) 3509 . It is said that the city is made of gold and glass because gold can describe something bright and glass can describe something clear. Again, “gold” in the sense of piety, it is said about the Angel whom John himself contemplated while talking to him, he saw dressed in long clothes, and on his chest was a golden bandage (Rev. 1:13) 3510. Undoubtedly, because when the breasts of the inhabitants of heaven no longer contain the fear of punishment, and they are not separated by anything from each other, they are bound by Piety (see book 21. § 5. Acts 7, 30). But the “golden bandage” is the restriction of all movements of our changeable thoughts by the hands of true love. Again, “gold” denotes the brightness of worldly glory, as the Prophet said: Babylon is a golden cup (Jer. 51:7) 3511 what is signified by the name of Babylon, if not the glory of this world? And this “cup,” as it is said, is “golden,” because the beauty of temporary things so intoxicates foolish minds with their lust that they desire temporary trifles and despise invisible beauty. Indeed, Eve was the first who became drunk on this golden cup of her own free will, and wherein the story of truth says that when she lusted after the forbidden tree, she saw that it was beautiful to the sight, and delightful to the eye, and she ate (Gen. 3:6) 3512. Babylon is a golden cup because while it displays the appearance of outer beauty, it loses the sense of inner rightness. Again, "gold" denotes the splendor of holiness, when Jeremiah bitterly deplores the change in the Jewish people, who had come from the splendor of righteousness to the darkness of iniquity, saying: How do those things that are gold become dull, the best colors lost? (Jer.4:1) 3513. For, as we have said before, gold fades when the beauty of righteousness is lost and the darkness of iniquity increases. The subtlest colors change as the splendor of innocence turns into the vileness of sin. 27. In the Holy Scriptures, “clay” sometimes denotes the multiplicity of earthly goods, sometimes evil teaching that tastes of dirt, sometimes the temptation of carnal desire. “Clay” denotes the multiplicity of earthly goods, for example, when the prophet Habakkuk said, Woe to him who enriches himself with what is not his; how long will he accumulate a thick layer of clay against himself? (Hab.2:6) 3514. He pulls himself down with a thick layer of clay, which multiplies earthly goods with stinginess, oppressed by his sins. Again, “clay” denotes a doctrine that has the flavor of faith, as the Lord said through the same prophet: Thou hast made a way into the sea for thy horses, in the clay of many waters (Hab. 3:15) 3515. It is as if he is saying directly: you have opened a way for your preachers among the doctrines of this world, which taste of dirt and earthly things. “Clay” also denotes the desire for dirty pleasures, as the psalmist says in his prayer: Take me from the clay, so that I do not get bogged down (Ps. 68:15) 3516. To wallow in clay means to be polluted by the filthy desires of carnal lust. 28. In this place, therefore, "gold" signifies the brightness of holiness; and “clay” signifies either greed in earthly things, or the poison of evil doctrines, or the filth of carnal pleasures. Because this Leviathan will at that time attract to himself many who seemed to shine in the Holy Church with the brightness of righteousness, either with the desire for earthly things, or through the infection of erroneous teaching, or with the desire for carnal pleasures, he will undoubtedly pour gold under him like clay. To sprinkle gold like clay is to trample some people's purity of life with illegal desires; so that even those will follow his dirty steps, which shone with the splendor of virtues. Then the ancient enemy will deceive some and, under the guise of holiness, he will intercept others, drawing others into the sins of the carnal life. He will openly attack in these directions, but now he rules secretly in the hearts of many, as the apostle Paul says that he has already shown that he can: For the mystery of lawlessness is already at work (2 Thess. 2:6-7). Therefore he even now pours gold beneath him like clay, as often as he overthrows the chastity of the believers through the sins of the flesh. He pours out gold like clay as often as he involves him in impure desires. And the closer he feels to the end of times, the more unrestrained he becomes in his debauched freedom. 29. And this, perhaps, worries someone, why the merciful Lord allows these things to happen in such a way that this Leviathan, now, with quirky proposals, and then, having completely taken possession of that damned person, attracts even the rays of the sun, that is, the wise, or pours gold (that is, people shining with the brightness of holiness), like clay under itself, from the dirt of their sins. But we answer at once that the gold, which may crumble like clay from his evil convictions, was never gold in the eyes of God. For they, who can be tempted at any time, and never return to life, seem to have lost in the eyes of people the holiness that they possessed; but they never had it in the sight of God. A person often secretly participates in many sins, and at the same time he seems strong in one virtue. And this virtue itself also becomes weak and lost, because when it is visible to people, they undoubtedly praise, and the person begins to seek praise rather than virtue. Even strong virtue is not virtue in the eyes of God if a person tries to hide the bad things that exist and puts forward what pleases Him. What merit can there be before God when sins are hidden and good qualities are deliberately displayed? Often, as we have already said, pride is hidden, and chastity is common knowledge; and, consequently, chastity, which everyone has long known about, is lost towards the end of life. And it often happens that one who was compassionate becomes inflamed with anger at the end of his life, awakening greed and cruelty. And this is the influence of God’s Justice that he loses in front of people even what made him rise among them, not to mention the fact that thanks to this he did not become pleasing to God. Another is known for being patient, but if he does not avoid being jealous of others, and keeps anger in his heart, he finally becomes impatient, which has been hidden in secret for a long time. They are, therefore, to some extent “gold”, and to some extent “clay”. And this “gold” is poured out like “clay” when even the virtue that shone brightly among people is dissipated due to secret sins. But we think it worthwhile to consider more precisely the superiority of the heavenly dispensation in these cases. 30. Almighty God often tolerates the secret sins of some people, so that he can so use their known virtues to support his elect. Some will not be able to leave worldly joys and take the narrow path of salvation forever. But by their example they inflame those who are chosen and are just beginning to look for the narrow path. It often happens that this good life which they seem to live, they live not for themselves, but for the elect alone, and although they do not continue themselves, they excite others who will persist in zeal for a holy life. Often they are alone on the path and are in a hurry to get to some place; and others follow them, because they see them on the way, and they go to the same place. But it often happens that when difficulty overtakes those who went earlier, they return back, and those who followed them reach the appointed place. This, undoubtedly, happens to those who, with a momentary desire, try to take the path of holiness, although they did not intend to continue. They enter on the path of virtue, although they do not approach the cherished place, but by the very goal they set they show those who are going to achieve how they should go. And even their fall contributes to the advancement of the chosen ones. Because when they see others fall, it humbles the chosen ones. For they learn to trust in the protection of heavenly help when they see that many have fallen in their own strength. So, when the scoundrels seem to act rightly, they show, as it were, a smooth road for the elect who follow them; but when they fall and fall into wickedness, they show, so to speak, the elect who follow them, the snare of pride from which they must guard. Let this Leviathan therefore go on its way, and put the rays of the sun under itself and pour out gold like clay. Almighty God knows how to make right use of the sin of the outcasts for the salvation of His elect, when those who can reach Him are corrected in their proud thoughts by learning from the mistakes of others. But if this Leviathan acts in this way even with those who are distinguished by certain virtues, what does he do with those whose minds have not in the slightest degree risen above earthly desires? Of these people the Divine Word expressly mentions when it adds, Verse 22. He boils the depths of the sea like a cauldron (Job 41:23) 3517. 31. By “sea” we mean worldly life, and by “depths” we mean deep, hidden thoughts. And this Leviathan brings these deep, hidden thoughts to a boil, like a cauldron, because during the last persecution he inflames the minds of the rejected against the life of the chosen ones with the flame of cruelty. Then the depths of the sea boil like a pot, when it ignites with intense heat the hearts of the lovers of this world, and those who could still restrain anger within themselves boil over and splash it out in the wildest persecutions and in the reckless freedom of open cruelty, and exhale again the hatred and ancient envy that they had previously suppressed. And although, obeying mortal delusion, they thus serve the Antichrist in these matters, they will even imagine that they are serving Christ; after it is said He boils the depths of the sea like a cauldron, it is added: He boils it like ointment (Job 41:23) 3518. 32. Ointments, when they boil, they give off a sweet aroma. This means that this Leviathan will so deceive the hearts of the outcasts that they, doing an evil deed out of sinful unbelief, will imagine that they are doing it for the truth of the right faith, do it with zeal for religion, inhaling the sweet aroma of boiling ointment. Therefore, the Truth says to His disciples in the Gospel: everyone who kills you will think that he is serving God (John 16:2) 3519. Thus, to boil like a cauldron is cruel persecution, but to the persecutors, in their feelings, it will have the aroma of ointment when their mind, deceived by a vain fantasy, will think that it is serving God. For in the Holy Scriptures the sweet smell of ointment usually signifies a high appreciation of merit. That is why, for example, the Bride in the Song of Songs, yearning for the Bridegroom, says: We run after You in the halo of the aroma of Your ointments (Song.1:3) 3520. And therefore, the Apostle Paul, knowing that virtues are fragrant, says: we to God are the aroma of Christ (2 Cor. 2:15) 3521. Because this Leviathan draws people into the work of cruelty under the cover of supposedly good deeds, and under the pretext of virtue, it is said: He boils the depths of the sea like a cauldron, and it is added: He boils it like ointment. The sea that boils with the fire of cruelty, it boils in the form of an ointment, so that people who fall into evil deeds do so in the name of feigned imaginary virtue; the more cruel they become, the more they believe that they even deserve a reward for their zeal for religion. It is by Divine Providence that those who neglect to guard and practice godliness will be deceived by the scent of their own fancy. To increase the illusion, signs and miracles will be present for them when committing their cruelty, therefore it is rightly included; Verse 23. The way will be illuminated in his honor (Job 41:24) 3522. 33. The path will shine after Leviathan, because where he passes, he will leave behind great surprise at the brightness of his miracles, and the path that will stretch before him ahead, either by himself or by his preachers, will also shine with the promise of false miracles. Where the Truth comes from in the Gospel is what we have already often quoted: For false Christs and false prophets will arise and show signs and wonders to deceive, if possible, even the elect (Mark 13:22). The path will shine in honor of Leviathan, because he enlightens with false miracles the hearts of those whom he involves. And therefore, undoubtedly, the more he keeps their minds more deeply involved in the darkness of error, the more he shines with their help false miracles. But there are some who, keeping both the words of the prophets and the commandments of the Gospel, know that the miracles he shows are false, and that the punishment to which he leads them by his deceit is true. For them, this Leviathan does not deceive their hearts with ostentatious holiness, he presents himself to them with the help of another illusion. He finds among them those who, although they know these things, love the present life; he enlightens their minds with the knowledge of future punishments; he argues that the severity of the sentence and its duration can be mitigated; and hastens, having insidiously deceived them in this way, to lure them into earthly pleasures. He will honor the deep as old age (Job 41:24) 3523. 34. The fact that unchangeable or incomprehensible judgments, as a rule, are designated by the word “abyss” is testified by the psalmist, saying: Your punishment is a deep abyss (Ps. 35:7) 3524. But old age sometimes means the end is approaching. Therefore the apostle says: that which grows old and grows old is near destruction... (Heb.8:13). This Leviathan, therefore, will honor the abyss as old age, because he will captivate the hearts of the outcasts, infusing them with the suspicion that the approaching punishment may have an end. He considers the abyss to be old age, who thinks that the punishment appointed by Heaven will someday come to an end. This ancient deceiver, therefore, illuminates the minds of his members, that is, the consciousness of the wicked, with the false thought that future punishment will be limited, as it were, to a certain limit of time. This is done so that he can prolong their sins without any restrictions from reproof, and so that they cannot and will not here put an end to their sins, imagining that the punishment for sins will have an end. 35. For there are those, even now, who neglect to put an end to their sins, for the reason that they suspect that the future punishment upon them will, at one time or another, be stopped. We will answer them briefly. If the punishment of the outcasts will be ended at some time, the joy of the blessed must also be ended at a certain moment. But the Truth speaks through His mouth: these will go away into eternal punishment, but the righteous into eternal life (Matthew 25:46). Therefore, if there is no truth in what He threatened, then there is no truth in what He promised. But they say He threatened eternal punishment on sinners to keep them from committing sins; therefore He only threatens, but does not actually subject His creation to eternal punishment. To them we answer at once: If He gave false threats in order to lead them out of wickedness, He also gave false promises to encourage them to righteousness. And who can bear these crazy assumptions that the punishment of the reprobate ceases, and accordingly the reward of the elect also? Who can tolerate the madness of those who seek to convince that what the Truth has threatened regarding the eternal fire is a lie, and who, at the same time, declares God to be merciful, without being ashamed to declare His words false? 36. They say that guilt that has an end should not have eternal punishment. Almighty God is undoubtedly just, and one who does not commit sins forever should not be punished with eternal torment. We will answer them right away that their statement would be fair if the Strict Judge at His coming judged not the hearts, but only the actions of people. Yes, the sins of the wicked have a limit, because their lives had a limit. But they would like to live forever so that they can continue their sins forever. Because they strive more for sin than for life; and therefore they would like to live forever here on earth in order to never stop sinning as long as they live. Therefore, the justice of the Strict Judge will be that those whose minds have never strived in this life to become free from sin should never be free from punishment. And no end of punishment should be given to the wicked, because while they were able, they wanted to sin forever. 37. But they say that it is not for nothing that a person revels in the cruelty and suffering of a servant, giving him over to be scourged, but so that the servant will correct his wrongdoing. Thus, the master whips the servant in pursuit of a goal, and not to admire his torture. But for what purpose will the wicked burn, who were doomed to the eternal fire of hell? And since the Merciful and Almighty God does not revel in the torment of sinners, why will the unfortunate be subject to torture if they do not bring redemption? We will also answer them right away that Almighty God, because He is merciful, does not revel in the torture of the unfortunate; and because He is just, He does not stop punishing the wicked. Their own iniquity punishes sinners with eternal suffering; and yet they are burned for some purpose, namely, so that all the faithful may forever see in God the joy they experience and the punishment they, thanks to Him, escaped. The more they see the eternal punishment of sins, which with His help they were able to avoid, the more it helps them to realize how much they are indebted to Divine Grace. 38. But they say, where then is their holiness if they do not pray for their enemies whom they burn, although it is directly told to them: pray for your enemies (Matthew 5:44)? But we answer immediately, they pray for their enemies at a time when they are able to transform their hearts to fruitful repentance, and maintain them in this very transformation. How should we pray for our enemies, except for what the Apostle says, so that God would give them repentance, and that they would be freed from the wiles of the devil, in whose captivity they are (2 Tim. 2:25–26)? And what prayers can be made for them at a time when they can no longer in any degree give up unrighteousness for the sake of works of righteousness? Thus, for the same reason one does not pray for people condemned to eternal fire as one does not pray for the devil and his angels who were doomed to eternal punishment. And this is the reason why holy people do not pray for unbelievers and wicked people who are dead; for they do not want the merit of their prayer to be their condemnation, in this presence of the Righteous Judge, when those whom they know are already doomed to eternal punishment will be named. But if even now, in this life, they do not pray for the unrighteous who are dead and condemned (while they themselves are still tormented in this flesh that will be called to the Judgment), how much more strictly will they then treat the wicked, when, stripped of all sin, they themselves belong more closely and firmly to righteousness? For they will be intolerant of everything, any thing that contradicts the strictness of this internal rule. But since we have made these brief statements addressed to the followers of Origen, let us return to the course of presentation from which we digressed. After the Merciful Lord has pointed out the insidious machinations of this Leviathan, by openly declaring all the fierce oppressions which he inflicts on the elect, and all the things which he pours into the reprobate by his flattering temptations, he is immediately added, briefly speaking of the enormity of his power: Verse 24. There is no power on earth that can compare with him (Job 41:25) 3525. 39. His power on earth surpasses everyone, because, although he has fallen below people by the merits of his deeds, he surpasses the entire human race by the condition of his angelic nature. For, though he had lost the happiness of eternal Bliss, yet he had not lost the greatness of his nature; his strength still surpasses all human capabilities, although he is inferior to holy people due to the baseness of his actions. Therefore, the worthy retribution of the Saints who fight against him increases the more, the more he suffers defeat from them - he who can boast that, by the strength of his nature, he has, as it were, the right to rule over people. From this it follows: He was created fearless. 40. He was indeed created by nature to necessarily feel a chaste fear of his Creator; that is, muted, not servile fear, not the fear that drives out love, but the fear that remains forever and ever, that is, accompanies love. A loving wife fears her husband with one fear, and an abusive, worthless slave fears her master with another fear. He was therefore so created to fear his Creator with joyful terror with love, and to love Him with fear. But by his own depravity he was transformed so as not to fear anyone. It seemed insignificant to him to be subject to Him through Whom he was created. For God is not subject to anyone. But this Leviathan, seeing the height of His exaltation, the freedom of dominion over others - not subject to anyone, says: I will ascend to the heights of the clouds, I will be like the Most High (Is. 14:14). But he lost the likeness because he proudly desired to be like Him in excellence. For he who was called to imitate His mercy in submission set his sights on obtaining His superiority, and through pride lost that which he was able to imitate. He would certainly be high if he were willing to cleave to Him who is truly high. He would be high if he were content to participate in true sublimity. But at that time he proudly set his sights on heights on his own, and he rightfully lost what he was a participant in. Leaving the First Cause to which he had to adhere, he set his sights on becoming, in a sense, his own First Cause. Leaving Him in whom he could truly be sufficient, he decided that he would be able to be sufficient in himself, and the more he fell under himself, the more he rebelled against the glory of his Creator. He, the one whom service in freedom exalted, plunged himself into the slavery of freedom. Having received the desired freedom not to be afraid of anyone, he fell into the painful restrictions of this desire. Indeed, by Heavenly Justice, which wisely predetermines everything, the freedom of which he desired, fettered him; because he, who was able to subjugate even the elements, if he were ready to fear Him Whom he should, does not fear at the present time, although limited by his will and aware of the coming eternal punishment. 41. That is why it is said: He was created fearless, i.e. one who fears no one, not even God. And he is not afraid that he will suffer. But it would undoubtedly be more blessed for him to avoid punishments by fearing them, than to endure them without fearing them. Therefore, he changed all his aspirations into hardness of heart, so that, striving to rule over others through hardness of heart, he would not suffer from the fact that he was insidiously wicked. And therefore, not having received the right of unlimited power that he sought, he turned the madness of hard-heartedness into a kind of means for satisfying pride; But his pride is still more carefully described when it is immediately added: Verse 25. He looks down on everything that is high (Job 41:26) 3526. 42. That is, he looks, as if from above, at everything that is, so to speak, placed under him; because while he strives in his intention against his Creator, he thinks with contempt of everyone. And this corresponds to its members also, because all the wicked, lifted up by the swelling of the heart, despise with the arrogance of pride all whom they behold. And even if they treat them with respect outwardly, then in the secret of their hearts, where they are great in their own estimation, they consider the lives and dignity of others to be lower than their own. And they look upon them as being beneath them, because, through the arrogant thoughts of their hearts, they have placed themselves on a kind of high eminence. The Prophet said this well: Woe to those who are wise in their own eyes and understanding before themselves (Is. 5:21)! Paul says the same thing: Do not be a wise man in yourself (Rom. 12:16). The same thing was said to Saul by Divine reproof: were you not small in your eyes when you became the head of the tribes of Israel, and the Lord anointed you king over Israel (1 Samuel 15:17)? For he is small in his own eyes who, when considering himself, considers himself worse than others. And whoever, in the arrogance of his thoughts, extends himself above the merits of others, thinks of himself as great. But the wicked Saul retreated from the good he had begun because he was swollen with the pride of the power he had received. But, on the other hand, David thought modestly about himself, and considered himself worse, in comparison with the same Saul, after he was defeated and fell on his face in humility, saying: Against whom did the king of Israel come out? Who are you chasing? For a dead dog, for one flea (1 Samuel 24:15). And he was, of course, already anointed as king, and had already been taught by Samuel to pray, and Divine Grace, having rejected Saul, preserved him at the head of the kingdom. And yet he humbly fell on his face before the pursuing enemy, although he knew about himself that he was God’s chosen one according to God’s Will. Let those who are still ignorant of the place they have with God know how they must humble themselves before their fellow men, even if His chosen ones humble themselves in this way. 43. But it is a common sign of the chosen ones that they always think of themselves worse than they really are. Therefore, the same David said: If I had not thought humbly, I would have exalted my soul (Ps. 130:2) 3527. Therefore, Solomon speaks of little ones as worthy of wisdom, saying: If you are little, go to her (Prov.9:4) 3528. But he who does not yet despise himself will not receive the wisdom of God. Therefore, the Lord says in the Gospel: I thank You, Father, Lord of heaven and earth, that You hid these things from the wise and prudent and revealed them to the little ones (Matthew 11:25) 3529. Thus again the psalmist says: The Lord preserves the little ones (Ps. 114:6) 3530. Also in the words of the teacher of the pagans he says: We were small among you (1 Thess. 2:7) 3531. Consequently, teaching his disciples, he says: each one esteem another better than himself (Phil. 2:3) 3532. Because every evil person considers everyone he knows to be worse than himself, while a righteous person, on the contrary, tends to consider everyone as superior to himself. And since when one man humiliates himself before another, this humiliation tends to feed the pride of the other, both parties are justly warned when it is said: each one esteem the other better than himself: so that in the thoughts of the heart I may prefer the other to myself, and he in turn will prefer me to himself; so that when the heart is kept humble on both sides, no one can be delighted with the honor done to him and fall into pride. 44. But the wicked, because they are members of this Leviathan, despise this form of humility. Because although they sometimes show themselves to be outwardly humble, they neglect to maintain the power of humility within. And it often happens to them that if they ever do one single good thing, even a trifling one, they immediately turn the thought in their mind away from all their shortcomings, and look with all their attention at this one good thing that they may have done, and from this they consider themselves already saints, forgetting all the evil that they have done, or even just wanted to do. And vice versa, as is usually the case with the elect, that, having the grace of many virtues, one sin, even a small one, greatly worries them and attacks them so that, knowing that they are weak in one, they cannot be proud of those virtues in which they are strong. And they, trembling in one weakness, are modest and humble even where they are strong. Therefore, sinners, carelessly looking at one insignificant good quality, do not distinguish many, even severe sins in which they are mired. The Miraculous Dispensation so decreed that the chosen one, out of fear of being weakened by even the smallest sin, does not lose the great virtues to which he has advanced. 45. The Secret and Righteous Will so decreed that evil serves to benefit some, and that good harms others. When some use their small sins, turning them into strength, while others use minor virtues to multiply their sins. The first come to greater perfection due to the fact that they are tempted by sin. And others fall into even greater sin because they boasted of good. The outcast, therefore, uses good for a bad end, and the virtuous uses evil to achieve a good end. As often happens, one person falls ill from healthy food taken incorrectly, while another, taking snake venom in a strictly defined sequence and proper composition, recovers from the disease. Therefore, anyone who does not use his healthy food correctly, and as prescribed, perishes from what would have brought him life and health, had he used it as prescribed. And the one who takes care to use the poison of a snake carefully, in accordance with strict instructions, lives and thrives thanks to what others who are careless and careless die from. We call the poison of the snake not evil itself, but the proposal of evil, which we often fight with our will and effort. And this becomes a means when the mind, which has been raised to the heights of virtues, is exposed to low temptations; it sees insidious plans against itself. No matter what the wicked do, and those who misjudge their inner world, and what virtues they shine with, they are completely ignorant of humility; undoubtedly they are members of this Leviathan, of which it is said: He looks down on everything that is high. Therefore, not only in himself, but also in the hearts of those whom he possesses, he looks down on everything. 46. However, it should be noted that this Leviathan, who is described as a beast that has a body, is described as looking down, because when it is the pride of the heart that comes out, in the body it is primarily seen through the eyes. For those who are proud and swollen with pride look down upon them, and the more they despise others, the higher they raise themselves. If pride had not manifested itself through the eyes, as if through certain points, the psalmist would never have said to God: for You save the oppressed people, but You bring down haughty eyes (Ps. 17:28). If pride had not flowed through the eyes, Solomon would not have said in relation to the pride of Judah: There is a generation - oh, how arrogant are its eyes, and how lifted are its eyelashes ( Proverbs 30:13 )! Because this Leviathan is designated as a beast with a body, and pride is more clearly shown through the eyes, the ancient enemy is described as one who looks down on everything. A lot has already been described, but perhaps not completely. Therefore, towards the end of the speech, the Lord gives another brief description. He is the king over all the sons of pride. 47. This Leviathan, in order to become like the one described above, initially only struck himself with pride. For he would not have fallen into all other sins if not for this first, rotten root. For it is written: Pride is the beginning of all sin (Ecclesiastes 10:13) 3533. For by this he himself fell, and by this he overthrew others who followed him. He attacks the health of our immortality with the same weapon with which he destroyed the life of his own bliss. But God introduced it at the end of his speech, mentioning the pride of this Leviathan after all his other sins. This is done because the most terrible of all sins is listed last. And since this is the last to be revealed, it is also shown that this is the root of all vices. Like a root that is hidden below, but shoots come out from it, so pride is hidden, but other vices immediately blossom from it. Evil will not become visible if it is locked inside in secret. This is what makes this Leviathan's mind boil like a cauldron. And by this he pushes the minds of people to seethe in madness, but not to manifest it in external affairs, and so he destroys the mind of the person whom he captures. To do this, he first fuels them with pride, which subsequently manifests itself in any deeds and actions. 48. But since we are talking about pride, we must study it more minutely and anxiously, and point out by what power or in what manner it influences the minds of men, and upon whom and how it does its destructive acts. Other sins attack the virtues by which they are destroyed. For example, anger attacks patience, gluttony attacks moderation in food, lust attacks abstinence. But pride, which we have called the root of vices, is far from being satisfied with the extinction of one force, and raises itself against all the components of the soul, and, like a universal and fatal disease, spoils the whole body. So everything that is not done and does not happen when it attacks, even if it seems to be the acquisition of virtue, but serves self-love and vanity, and not God, is an attack of pride. For when pride attacks the mind, it behaves like a tyrant who invests in a besieged city: the richer the city he seizes, the more violently will he rise against it, and the more he is willing to invest; the greater the work of virtue, which expands without humility, the more widely does pride exercise its influence. And the one whose enslaved mind has recognized tyranny suffers first of all from the fact that the eye of his heart closes and he loses sobriety of judgment. Even the good deeds of others are not pleasing to him, and everything that he himself has done, even if not good, seems pleasing to him. He always looks at the actions of others as closely and disapprovingly as possible, but always admires his own actions; because everything he has done, he believes that he has done with special skill; and everything he does, he does through the desire for glory, at least in his mind. And when he thinks that he is superior to others in everything, he walks by himself through the wide spaces of his thoughts, and silently sings his praises. But the mind is sometimes brought to such arrogance that in its pride it becomes uncontrollable even in boasting with words. And destruction follows the more easily, the more shamelessly a person exalts himself in his own consciousness. Therefore it is written: An exalted heart will not lead to good (Proverbs 16:18) 3534. That is why Daniel said: After twelve months, walking around the royal palaces in Babylon, the king said: Is not this majestic Babylon, which I have built as a house of the kingdom by the power of my might and for the glory of my greatness (Dan.4:26-27)!? 49. However, it should be understood that this pride of which we speak wears one appearance in secular matters and another appearance in spiritual matters. The first is proud of gold, the second - of eloquence, one relies on base, earthly things, the other on the highest, heavenly virtues. And yet, before the eyes of God, it is the same, no matter what clothes pride may wear when it penetrates the hearts of people. For when he who was at first proud of earthly glory subsequently raises himself to the pedestal of holiness, pride will never leave his heart, but, coming to him, as usual, will simply change his attire so as not to be recognized. 50. It is also known that pride attacks rulers on the one hand, and subordinates on the other. For this purpose, the thought enters the mind of the ruler that he has the sole merit of his life, since he is placed above others; and even if he has never done any good things, he believes that it is through merit that he has gained power. And the more he begins to think that since he has taken such a position, he has somehow especially pleased God, the more easily he puts forward as evidence of this the existence of the power entrusted to him; he begins to think that if Almighty God did not consider him better than other people, He would not have given them under his power. And this elevates his mind, indicates that those under his power are miserable and worthless, so he does not even consider it possible for himself to talk to them on equal terms. And therefore the calmness of his mind soon turns into anger, because when he despises everything, when he accuses without moderation of understanding, he swells more uncontrollably in anger, and the more he considers that those who are under his command are not worthy of him. 51. But, on the other hand, when pride attacks the hearts of subordinates, people who are not exposed to power, it especially strives to ensure that they completely neglect consideration of their behavior, and, at least in their thoughts, become judges of their ruler. For when they look and look for something to blame him for, they never notice what to correct in themselves. And, therefore, they perish the more horribly, the more they turn their eyes away from themselves; because they stumble and fall in the journey of this life because they fix their attention on others and not on themselves. They claim that they are sinners, of course, but not to the extent that they should be under the authority of such a cruel person. And while they allow themselves to despise his deeds, while they despise the commandments of their master, they plunge into such madness that they begin to think that God does not care about them; they mourn that they have been placed under the authority of one whom, it seems to them, they deservedly accuse. And thus rising against their ruler, they also rebel against the Will of their Creator. And by questioning their ruler of the world, they also question the wisdom of the One who rules over everything. They often boldly oppose their ruler, and call it “freedom” in their arrogant language. Pride, therefore, presents itself behind the clothes, so to speak, of legal freedom, just as fear often puts itself in the place of humility. For as many are silent out of fear, and yet think that they are silent out of humility, so some, while actually speaking out of impatience of pride, still think that they are speaking in the name of legitimate freedom. But sometimes subordinates are silent about how they feel; and those whose outward talkativeness is restrained sometimes remain silent solely out of the bitterness of their inner malice. But, suppressing their insolence, although they are in the habit of telling lies, they are even more viciously silent. Because, having sinned or made a mistake, when they hear any words of correction addressed to them, they respond indignantly. Whenever they are treated harshly, they often react with a sharp complaint. But when their teachers warn them with meekness, they are even more indignant at this very humility, which they do not have. And the more their minds become inflamed, the more they view themselves as undeservedly offended by someone. It is doubtless because they are ignorant of humility, which is the parent of virtues, that they lose the advantage of their labors, even if there are some good things which they seem to do; because the height to which a building can be built depends on how strong the foundation to which it is attached is. And then their building collapses because they did not first prepare the foundation of humility before building it. 52. For all who swell with proud thoughts, there is noisiness in their speech, bitterness in their silence, licentiousness in their joy, anger in their sadness, indecency in their behavior, dress, in their appearance, defiance in their gait, malice in their answer. Their mind is always strong in insults, weak in patience; sluggish in continued observance, intrusive in provoking others; He is lazy in those things that he should and has the power to do, but is ready for those that he should not and is unable to do. 53. Since we have already mentioned that the minds of people are tempted by pride both through the worldly and through the spiritual, we also need to hear the following: All flesh is grass, and all its beauty is like the flower of the field (Is. 40:6). And let us also hear what was said to some people after their miracles; I tell you: I don’t know you, where you are from; Depart from me, all workers of iniquity (Luke 13:27). We will also hear the following: when wealth increases, do not put your heart on it (Ps. 61:11). Let us also remember that foolish virgins who come with empty lamps do not enter the wedding feast (Matthew 25:12). Again, we have already said that rulers are apt to fall into pride in one way, and subordinates in another, therefore we must also hear what the sage said: If you are made a leader among them, do not exalt yourself, but be among them as one of them (Ecclesiastes 32:1). Also hear: Obey your leaders and be submissive, for they watch over your souls (Heb. 13:17). Let those, when they boast of the power they have received, hear what is said in the voice of Abraham: child! remember that you have already received your good things in your life (Luke 16:25). Let them, when they pour out complaints against their rulers, hear the answer that is given by the voices of Moses and Aaron: what about us? Your murmur is not against us, but against the Lord (Ex. 16:8). Let them hear that they will tremble before the eyes of Him who is the Father of the orphans and the judge of widows (Ps. 67:6). Let them hear what is said against the disobedience of subordinates; Therefore, he who resists authority resists God's institution (Rom. 13:2). Let everyone hear together: God resists the proud, but gives grace to the humble (James 4:6). Let everyone also hear together: Anyone who exalts his heart is unclean before God (Proverbs 16:5) 3535. Let everyone hear: Why are you proud, O earth and ashes (Ecclesiastes 10:9)? Against the plague of this disease, let us all especially hear what our True Teacher teaches us, saying: Learn from Me, for I am meek and lowly in heart (Matthew 11:29). 54. For for this purpose the Only Begotten Son of God took upon Himself the image of our weakness; for this purpose the Invisible appeared not only visible, but despised; (Phil.2:5-8) for this He endured ridicule and insults, reproaches, humiliations, beatings and the torment of suffering, because only God in His humility can teach a person not to be proud. How great is the virtue of humility when, for the sole purpose of truly teaching others, He who is higher than the greatest and greatest has become smaller than the smallest in order to undergo suffering? The pride of the devil determined the origin of our fall; the humility of God became the instrument of our redemption. Our enemy, who was already created to be great among all things, wanted to rise above everything. But our Redeemer, while remaining great above all, became less than small among all things. 55. But we will more easily discover the cause of pride, and reveal the foundations of humility, if we briefly mention and reflect on what the author of death and what the Creator of life say. One says: I will ascend to heaven (Is. 14:13) 3536, but the Prophet says: My soul is filled with evil, and my life approaches hell (Ps. 87:4) 3537. One says: I will exalt my throne above the stars of heaven (Is. 14:13) 3538. Another says to humanity expelled from the abodes of Paradise: I am coming quickly, and I will live among you (Zechariah 2:10). One says: I will sit on the mountain of light, on the north side (Is. 14:13) 3539. Another says: I am a worm, and not a man, a reproach among men and contempt among the people (Ps. 21:7). One says: I will ascend above the heights of the clouds, I will be like the Most High (Is. 14:14). Another says, When He, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a servant (Phil. 2:6-7), and He says to His members: Who is like You, Lord (Ex. 15:11)? and another says to its members: I do not know the Lord, and I will not let Israel go (Ex. 5:2). Another says to them: And you did not know Him, but I know Him; and if I say that I do not know Him, then I will be a liar like you. But I know Him and keep His word... (John 8:55) One says: “The river is mine, and I made it” (Ezek.29:9). Another says: I can do nothing of Myself (John 5:30). And again: My Father abides in Me, He does the works (John 14:10) 3540. I will give you power over all these kingdoms and their glory, for it has been given to me, and I give it to whomever I want (Luke 4:6). Another says: You will drink My cup, and you will be baptized with the baptism with which I am baptized, but to let you sit on My right side and on My left does not depend on Me, but for whom it has been prepared by My Father (Matthew 20:23). One says: You will be like gods, knowing good and evil (Gen. 3:5). Another says: He said to them: It is not your business to know the times or seasons which the Father has ordained in His authority (Acts 1:17). One, so that the Divine Will would be despised, says: Did God truly say: Do not eat from any tree in paradise (Gen. 3:1)? After a little; but God knows that in the day on which you eat them, your eyes will be opened, and you will be like gods, knowing good and evil... (Gen. 3:5) Another says: for I do not seek My will, but the will of the Father who sent Me (John 5:30). In other words, one teaches the minds that fall under it to strive for the height of exaltation, to surpass all their equals in swelling of appearance, to surpass with high pride the society of all people, and to exalt themselves even against the might of their Creator: as the psalmist said of these people: they mock at everything, viciously divulge slander, speak condescendingly (Ps. 72:8). Another, enduring spitting, slaps, a crown of thorns, a cross, a spear, and death, exhorts His members, saying: Whoever serves Me will follow Me (John 12:26) 56. From the fact that our Redeemer rules the hearts of the humble, and this Leviathan is called the king of the proud, we know for sure that pride is the greatest sign of the rejected, but humility, on the contrary, is the sign of the elect. Where he also said in the Gospel: By their fruits you will know them (Matthew 7:16), since then the members of this Leviathan must deceive us by performing even miracles, the Lord indicated a simple sign by which they can be revealed, saying: He is king over all the sons of pride. For, although they sometimes assume a feigned appearance of humility, they cannot hide themselves at every point. Pride cannot be hidden for long; when it is hidden in one action, it breaks through in another action. But those who fight for the king of humility remain cautious on all sides, and fight against the arrows of pride, and defend their modesty with all their might. and with his understanding, deceit will prosper in his hand. The Lord said: I myself will go and bring you into rest. and he has enlightened the eyes of your heart, that you may know what is the hope of His calling, and what are the riches of His glorious inheritance for the saints. I am a man who has experienced grief from the rod of His wrath. Aliens devoured his strength and he did not notice. The fleshy parts of his body are firmly united with each other and do not tremble. And you are the body of Christ, and separately you are members. His heart is as hard as stone. and hard, like a lower millstone. When he rises, the strongmen are in fear, completely lost in horror. And she gave birth to a male child, who was to rule all nations with a rod of iron. For dogs have surrounded me, a crowd of evil ones has surrounded me, they have pierced my hands and my feet. One could count all my bones; and they look and make a spectacle out of me. Behold, the strong are shouting them in the streets; ambassadors for peace weep bitterly. And unquestioningly - the great mystery of piety: God appeared in the flesh, justified Himself in the Spirit, showed Himself to the Angels, preached to the nations, was accepted by faith in the world, ascended in glory. The sword that touches him will not stand, neither the spear, nor the javelin, nor the armor. and take the helmet of salvation, and the sword of the Spirit, which is the Word of God. If his sons multiply, it will be by the sword. and the weapon will pierce your very soul. Who gives salvation to kings and delivers Your servant David from the fierce sword. He considers iron to be straw, copper to be rotten wood. iron and copper are your locks. and shod your feet with the readiness to preach peace. As your days, your wealth will increase. The bow's daughter will not put him to flight. for I am faint with love. But God will strike them with an arrow; suddenly they will be wounded. Your arrows are sharp; - the nations will fall before You - they are in the heart of the King's enemies. and they will destroy and trample down sling stones. His mace is considered a straw. How the hammer of the whole earth is broken and crushed! When the church was built, hewn stones were used for the building; neither a hammer, nor an adze, nor any other iron tool was heard in the church during its construction. he laughs at the whistling of the dart. There are sharp stones under him, and he lies on the sharp stones in the mud. When the sun rose, it withered and, as if it had no root, withered away. He made a dwelling for the sun in them. The fourth angel poured out his cup on the sun, and it was given to him to burn people with fire. his head is pure gold. the city was pure gold, like pure glass. clothed in a robe and girded across the chest with a golden belt Babylon was a golden cup. the wife saw that the tree was good for food, and that it was pleasing to the eyes and desirable because it gave knowledge; and she took of its fruit and ate. woe to the one who enriches himself beyond measure with what is not his own - for how long? – and burdens himself with collateral! You and Your horses paved the way across the sea, through the abyss of great waters. take me out of the mire, so that I do not sink. He boils the abyss like a cauldron, and turns the sea into boiling ointment. and the sea turns into boiling ointment. the time even comes when everyone who kills you will think that he is serving God. Draw me, we will run after you; - the king led me into his palace, - we will admire and rejoice in you, extol your caresses more than wine; they love you with dignity! For we are the aroma of Christ to God among those who are being saved and among those who are perishing. leaves behind a luminous path. Your fate is a great abyss! There is no one like him on earth; he was created fearless. looks at everything high with courage. Have I not humbled and calmed my soul? “Whoever is unreasonable, come here!” I praise You, Father, Lord of heaven and earth, that You hid these things from the wise and prudent and revealed them to babes. God bless the simple-minded. consider each other superior to yourselves. Pride goes before destruction, and arrogance before a fall. Everyone who is proud in heart is an abomination to the Lord. I will ascend into heaven, I will exalt my throne above the stars of God, and I will sit on the mountain in the assembly of gods, at the edge of the north. for my soul was filled with adversity, and my life drew near to hell. I will exalt my throne and sit on the mountain in the assembly of the gods, on the edge of the north. I will sit on the mountain in the assembly of the gods, at the edge of the north. The Father abiding in Me, He does the works.