Commentary on Job · §17

The Economy of God and the Defeat of the Devil

Because of that dark cause and the night, which is called excessive and dim, so that some correction might arise from repentance... he prays that the one who has come into repentance be made as if enclosed in that year, about which the Psalmist says: 'He will bless the crown of the year with your goodness' (Ps 65:11), and to sing, progressing: 'You will teach me in your counsel in your power' (Ps 25:5). 'And let neither joy nor gladness come upon it.'

Being a fellow-laborer, the saint prays that no one should fall and be delighted or find pleasure in this. For often, seeing someone hastening toward evil deeds, we pray, saying: 'May he not happen to be the one striving.' With this same mind, the saint, while praying, sings, not cursing: 'Let the deceitful lips that speak lawlessness against the righteous with pride be made silent, and let them be brought to nothing' (Job 5:1). And for the deceitful lips to become silent, what would it be other than to cease speaking unjustly, once the speaker recognizes how improper such a thing is?

And he, therefore, prays that no one might be so perverted as to think that it is a matter of indifference or a source of joy to fall into the state that leads to human weakness. The Savior himself says: 'It would have been good for him if that man had not been born' (Matt 26:24), and in Ecclesiastes it is shown: 'Better is the one than these two, who has not yet become' (Eccl 4:3). But for the one not yet born, since the birth is clearly shown to be a good thing if it happens, it does not happen without foundation. 'But he will curse it, the one who curses that day, he who is about to grasp the great worm' (Job 5:1).

This is the prayer for the loosening of the cause of what happens, being evils for those who have come upon the path of birth through themselves, and pains for those through others. He prays, therefore, that the fall might be a curse worthy of the actual cause of the human accident, so that those being born in it, recognizing that it is full of curses, might flee from it as...

It is not a different energy of the conquering God, but according to the economy, to join with the one who conquers. For he did not say, 'but the conqueror will destroy that day' and add 'the creator' or 'the teacher'—nor does he follow with these, but 'he who is about to seize the great sea monster'.

Since the devil has been called the cause of the fall of men, he brings a prayer for this, in order that it might be loosed, following the prophecy, as 'the devil, who has the power of death, shall be destroyed' (Hebrews 2:14); for this was foretold to the purity of the soul moved by the Holy Spirit, as also authority will be given to the saints 'to tread upon serpents and scorpions and over all the power of the enemy' (Luke 10:19), so that others, rising up from these, might be delivered from the clinging sin as they hear of progressing in virtue: 'he shall tread upon the shield and the basilisk and shall trample the lion and the dragon' (Psalm 91:13), who is the devil. For it is said concerning him: 'our adversary the devil, as a lion, walks seeking someone to devour' (1 Peter 5:8), and again: 'having crushed the heads of the dragon' (Revelation 12:5).

And well is 'he who is about to' said, signifying that according to the incarnation. For it was not fitting to destroy the devil by naked divinity, but through this temple of the Word having come to be, who was born from the seed of the one deceived and harmed by the devil. For it was a boast for him to have existed having seized him by naked divinity.

But the various names of the devil signify his various energies, not his essence. For devil, and adversary, and evil, and lion, and dragon, and serpent, and sea monster, are called because of the manner of his evil working in different ways, which is a subversion of the Manichaean dogma. 'Let the stars of that night be darkened and not remain, and not come into light, and not see the Morning Star rising' (Isaiah 14:12). The things having happened on the fourth day...

Greek

μετανοίας δι' ἐκείνην τὴν σκοτώδη αἰτίαν καὶ νύκτα διὰ τὸ ἐπίπονον καὶ ἀφεγγὲς καλουμένην, ἵν' ἐκ τῆς μετανοίας γένηταί τις διόρθωσις ἀφιστῶσι σ̣··· νυκτὸς καὶ ἐνάριθμον τὸν ἐν τῇ μετανοίαι γεγενημένον ἀποτελῇ ὡς ἐνπεριέχεσθαι τῶι ἐνιαυτῶι ἐκείνῳ περὶ οὗ ὁ ψαλμῳδός φησιν· "εὐλογήσεις τὸν στέφανον τοῦ ἐνιαυτοῦ τῆς χρηστότητός σου", καὶ ψάλλειν προκόπτοντα· "πολυωρήσεις με ἐν βουλῇ σου ἐν δυνάμει σου." "καὶ μὴ ἔλθοι ἐπ' αὐτὴν εὐφροσύνη μηδὲ χαρμο νή." φιλέταιρος ὢν ὁ ἅγιος εὔχεται μηδένα πτώσει ἐνευφραίνεσθαι ἢ ἥδεσθαι ἐν τούτωι. πολλάκις γὰρ ὁρῶντές τινα ἐπὶ κακὰς πράξεις σπεύδοντα εὐχοίμεθα λέγοντες· «μὴ τύχοι τοῦ σπουδαζομένου.» ταύτῃ τῇ γνώμῃ καὶ ὁ ἅγιος ἐπευχόμενος ψάλλει, οὐ καταρώμενος· "ἄλαλα γενηθήτω τὰ χείλη τὰ δόλια τὰ λαλοῦντα κατὰ τοῦ δικαίου ἀνομίαν ὑπερηφανίᾳ καὶ ἐξουθενώσει." τὸ δ' ἄλαλα γενέσθαι τὰ ἄδικα χείλη τί ἕτερον εἴη ἢ παύσασθαι ἀδίκως λαλοῦντα ἐπιγνόντος τοῦ λαλοῦντος ὡς ἀπρεπὲς τὸ τοιοῦτον; καὶ οὗτος 62 οὖν εὔχεται ὅπως μηδεὶς οὕτως διαστραφθείη ὡς νομίσαι, ὅτι χαρτόν ἐστιν ἢ εὐφροσύνην ἐμποιοῦν τὸ ὑποπεσεῖν τῇ καταστάσει τῆι ἀγούσῃ εἰς 18 ἀνθρωπίνην ἀσθένειαν. τοῦτο αὐτὸς ὁ σωτήρ φησιν· "καλὸν ἦν αὐτῷ εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος", καὶ ἐν τῷ Ἐκκλησιαστῇ δείκνυται· "ἀγαθὸς ὑπὲρ τοὺς δύο τούτους ὃς οὔπω ἐγένετο." τῷ δὲ μήπω γεγεννημένωι κατὰ τήνδε δηλονότι τὴν γέννησιν εἰ ἀγαθὸν συμβαίνει, οὐκ ἀ νυποστάτως συμβαίνει. "ἀλλὰ καταράσεται αὐτὴν ὁ καταρώμενος τὴν ἡμέραν ἐκείνην, ὁ μέλλων τὸ μέγα κῆτος χειρώσασθαι." αὕτη ἡ εὐχὴ ὑπὲρ λύσεως τῆς αἰτίας τῶν συμβάντων, κακῶν μὲν τοῖς παρ' ἑαυτοὺς εἰς τὴν ὁδὸν ἐλθοῦσιν τῆς γενέσεως, πόνων δὲ τοῖς δι' ἑτέρους. εὔχεται οὖν κατάρᾳ ὑποπεσεῖν τὴν τῶι ὄντι ἀξίαν κατάρας αἰτίαν τοῦ ἀνθρωπίνου συμπτώματος, ἵνα καὶ οἱ ἐν αὐτῇ γιγνόμενοι ἐπιγνόντες ὅτι κατάρας ἐστὶ πλήρης φύγωσι ταύτην ὡς θεοῦ καταρωμένου. εὖ δὲ καὶ τὸ συνάψαι τῶι καταρωμένῳ θεῶι οὐχ ἑτέραν ἐνέργειαν αὐτοῦ ἀλλὰ τὴν κατὰ τὴν οἰκονομίαν. οὐκ εἶπεν γάρ· "ἀλλὰ καταράσεται αὐτὴν ὁ καταρώμενος τὴν ἡμέραν ἐκεί63 νην" καὶ ἐπήγαγεν «ὁ δημιουργός» ἢ «ὁ διδάσκων»–οὐ καὶ ταῦτα ἕπεται, ἀλλ' "ὁ μέλλων τὸ μέγα κῆτος χειρώσασθαι". ἐπεὶ γὰρ ὁ διάβολος ο καὶ κῆτος εἴρηται αἴτιος τῆς πτώσεως τῶν ἀνθρώπων γεγονώς, ὑπὲρ δὲ ταύτης, ἵνα λυθῇ, τὴν εὐχὴν ἀναφέρει, ἀκολούθως τῇ προφητείᾳ χρῆται, ὡς "καταργηθήσεται ὁ τὸ κράτος ἔχων τοῦ θανάτου διάβολος," καὶ γὰρ τοῦτον προεῖδεν τῆι καθαρότητι τῆς ψυχῆς ὑπὸ τοῦ ἁγίου πνεύματος κινούμενος ὡς καὶ τοῖς ἁγίοις δοθῆναι ἐξουσίαν "πατεῖν ἐπάνω ὄφεων καὶ σκορπίων καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ", ἵνα καὶ οἱ ἄλλοι ἐκ τούτων ἀνανήψαντες ἀπαλλαγῶσι τῆς ἀντεχούσης ἁμαρτίας ὡς διὰ τὸ προκόψαι ἐν ἀρετῇ ἀκοῦσαι· "ἐπ' ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ καὶ καταπατήσεις λέοντα καὶ δράκοντα", ὅς ἐστιν ὁ διάβολος. εἴρηται γὰρ περὶ αὐτοῦ· "ὁ ἀντίδικος ἡμῶν διάβολος ὥστε λέων περιπατεῖ ζητῶν τίνα καταπίῃ", καὶ πάλιν· "συνέτριψας τὰς κεφαλὰς τοῦ δράκοντος." καλῶς δὲ τὸ "ὁ μέλλων" εἴρηται, δηλοῦν τὸ κατὰ τὴν ἐνανθρώπησιν. οὐ γὰρ ἥρμοζε γυμνῇ θεότητι καταργῆσαι τὸν διάβολον, ἀλλὰ διὰ τούτου ναοῦ τοῦ λόγου γεγενημένου, ὃς ἐκ σπέρματος 64 τοῦ ἀπατηθέντος καὶ βλαβέντος ὑπὸ διαβόλου γεγένηται. καύχημα γὰρ αὐτῷ ἦν εἰ γυμνῇ θεότητι χειρωσάμενος αὐτὸν ὑπῆρχεν. τὰ διάφορα δὲ ὀνόματα τοῦ διαβόλου ἐνεργείας αὐτοῦ διαφόρους, οὐκ οὐσίας δηλοῖ. διάβολος γὰρ καὶ ἀντικείμενος καὶ πονηρὸς καὶ λέων καὶ δράκων καὶ ὄφις καὶ κῆτος διὰ τὸν τρόπον λέγεται, διαφόρως αὐτοῦ τὴν κακίαν ἐνεργοῦντος, ὅπερ ἀνατρεπτικόν ἐστιν τοῦ Μανιχαϊκοῦ δόγματος. "σκοτωθείη τὰ ἄστρα τῆς νυκτὸς ἐκείνης καὶ μὴ ὑπομείναι καὶ εἰς φωτισμὸν μὴ ἔλθοι, καὶ μὴ ἴδοι ἑωσφόρον ἀνατέλλοντα." τὰ ἐν τῇ ἡμέρᾳ τετάρτῃ γεγενημένα

About this text

Didymus the Blind on Job.

Original English Translation — new OET from PG Greek.

Catalogue & scope

Khazarzar scan

Witnesses

  • Copy-text PG (Khazarzar) (Greek)

This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.