Gregory the Dialogist — Commentary on Scripture

All the labour of man is for his mouth, and yet the appetite is not filled.

The rich man reveals the great burning in his tongue when he says, “Send Lazarus to dip the end of his finger in water and cool my tongue, since I am tormented in this flame.” The unbelieving people keep the words of the law in their mouths but refuse to act on them. The burning will be greater in the place where they manifested that they knew what to do, but that they were unwilling to do it. Solomon said concerning those who are knowledgeable but remiss, “All the toil of a man is in his mouth, but his soul will not be filled.” Whoever labors only for this, to know what he should say, fasts with an empty heart from the nourishment that should provide him with knowledge.

Ecclesiastes 7:9 · 3 passages

Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.

When the peace of the mind is lashed with anger, torn and rent, as it were, it is thrown into confusion, so that it is not in harmony with itself and loses the force of the inward likeness. Let us consider, then, how great the sin of anger is, by which, while we part with mildness, the likeness of the image of the Most High is spoiled. By anger, wisdom is cast off, so that we are left wholly in ignorance of what to do and in what order to do it.

When anyone lacks patience about being looked down upon in this world, he tries to display any hidden good qualities he may have, and so through impatience is drawn on to arrogance. While he cannot bear contempt, he boasts ostentatiously in self-display. Therefore Scripture says, “Better is the patient than the arrogant.” Indeed, one who is patient chooses to suffer evil rather than have his hidden good qualities come to be known through the vice of ostentation. But the arrogant, on the contrary, prefers to have good attributed to him falsely, rather than to suffer the slightest evil.

When a person does not put up with being disregarded in this world, he tries to display what good points he may have. And so impatience leads him on to arrogance, and being unable to tolerate contempt, he ostentatiously boasts in advertising himself. Wherefore it is written, “Better is the patient man than the presumptuous.” Indeed, the patient person suffers any evil rather than that his hidden good qualities become known through the evil of ostentation. On the contrary, the arrogant person prefers that good should be attributed to him even falsely, rather than that he should suffer the slightest evil.

Ecclesiastes 7:20

For there is not a just man upon earth, that doeth good, and sinneth not.

Because the prophet says, “Behold, I was conceived in iniquity, and in sin did my mother bring me forth,” no one coming into the world with sin can be sinless. That is why the same prophet says, “No one living shall be considered righteous in your sight,” and Solomon, “There is no righteous man on earth, who does good, and does not sin.”

Ecclesiastes 8:14

There is a vanity which is done upon the earth; that there be just men, unto whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous: I said that this also is vanity.

So Solomon bears witness, saying, “There are just men to whom many things happen, as though they had done the deeds of the wicked; and there are wicked, who are as secure as though they had the deeds of the just.” God no doubt so ordains it of his inestimable mercy, that scourges should torture the just, lest their doings should elate them, and that the unjust should pass this life at least without punishment, because, by their evil doings, they are hastening onward to those torments that are without end. For that the just are sometimes scourged in no way according to their deserving is shown by this very history that we are considering.

Ecclesiastes 9:4

For to him that is joined to all the living there is hope: for a living dog is better than a dead lion.

“Better” by far “is a living dog” in this problem “than a dead lion.” For a living saint may correct what had not been corrected by another who came before him.

Ecclesiastes 9:10

Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.

Since the hours and their moments are running away, see to it, dearly beloved, that they are filled with what will earn the wages of a good work. Listen to what Solomon in his wisdom says: “Do vigorously everything your hand can do, because there will be no work or plan or wisdom or knowledge in the lower world, to which you are hurrying.” Since we do not know the time of our coming death and we cannot work after death, it remains for us to seize the time granted us before death. So death itself will be defeated when it comes, if we always fear it before it comes.

Ecclesiastes 10:7

I have seen servants upon horses, and princes walking as servants upon the earth.

By the name horse is understood temporal dignity, as Solomon witnesses, who says, “I have seen servants upon horses, and princes walking as servants upon the earth.” For everyone who sins is the servant of sin, and servants are upon horses when sinners are elated with the dignities of the present life.

Ecclesiastes 11:4

He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap.

For what is expressed by the wind but the temptation of malignant spirits? And what are denoted by the clouds which are moved of the wind but the oppositions of bad people? The clouds, that is to say, are driven by the winds, because bad people are excited by the blasts of unclean spirits. He, then, that observes the wind sows not, and he that regards the clouds reaps not, because whosoever fears the temptation of malignant spirits, whosoever [fears] the persecution of bad people and does not sow the seed of good work now, neither does he then reap handfuls of holy recompense.

Ecclesiastes 11:5

As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all.

Yet his work is not known, because even those who preach him venerate his impenetrable judgments. They therefore both know him whom they preach, and yet do not know his works: because they know by grace him by whom they were made, but cannot comprehend his judgments that are wrought by him above their understanding.

Ecclesiastes 11:8

But if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is vanity.

He shows himself to live with prudence and circumspection. Considering the shortness of the present life, he does not look to the furtherance but to the ending of it, so as to understand from the end, that delights, while life is passing, amount to nothing. For so it is said by Solomon: “But if a man should live many years and rejoice in them all, yet let him remember the time of darkness, and the days that will be many; and when they come, the past will be convinced of vanity.”

Ecclesiastes 11:9

Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment.

One statement is introduced [by Solomon] through his impersonation of the weak, while the other is added from the dictates of reason, for he immediately discusses the dictates of reason and shows the advantage of a house of mourning. “For that is the end of every man,” he says, “and the living should take it to heart.” And again he writes, “Rejoice, O young man, while you are young.” While a little later he adds, “The dawn of youth is fleeting.” In criticizing what he has just recommended, he indicates clearly that the former pronouncement proceeded from carnal desires, while the latter was based on a true judgment.

Ecclesiastes 12:11

The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd.

Holy preachers are also accustomed to reprove their hearers with sharp words and to rage with strict severity against their sins. As it is written, “The words of the wise are goads, and as nails fastened deep.” But their words are properly called nails, since they do not know how to handle the sins of offenders gently, but only how to pierce them. Were not the words of John nails when he said, “O generation of vipers, who has shown you to flee from the wrath to come?” Were not the words of Stephen nails when he said, “You have always resisted the Holy Spirit”? Were not the words of Paul nails when he said, “O senseless Galatians, who has bewitched you?” and again when saying to the Corinthians, “For while there is among you envying and strife, are you not carnal, and do you not walk according to man?”

Ecclesiastes 12:13

Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.

Solomon’s book in which these words appear is called Ecclesiastes. Translated, this name means “Preacher.” Now, in preaching one expresses sentiments that tend to quiet a noisy crowd. And when there are many people holding opinions of various kinds, they are brought into harmony by the reasoning of the speaker. This book, then, is called “the Preacher” because in it Solomon makes the feelings of the disorganized people his own in order to search into and give expression to the thoughts that come to their untutored minds perhaps by the way of temptation. For the sentiments he expresses in his search are as varied as the individuals he impersonates. But, like a true preacher, he stretches out his arms at the end of his address and calms the troubled sprits of the assembled people, calling them back to one way of thinking. This we see him do at the close of the book, where he says, “Let us all hear together the conclusion of the discourse. Fear God and keep his commandments: for this is the whole duty of man.”

Ephesians 1:21

Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:

We have said there are nine orders of angels, because we know from the testimony of sacred Scripture that there are angels, archangels, virtues, powers, principalities, dominations, thrones, cherubim, and seraphim. For nearly all pages of sacred Scripture testify that there are angels and archangels. The books of the prophets frequently speak, as is well known, of cherubim and seraphim. The apostle Paul also enumerates the names of four orders to the Ephesians, saying: "Above every principality, and power, and virtue, and domination." Writing again to the Colossians, he says: "Whether thrones, or powers, or principalities, or dominations." He had already described dominations, principalities, and powers when speaking to the Ephesians; but when about to say these things also to the Colossians, he added thrones, about which he had not yet said anything to the Ephesians. Therefore, when thrones are joined to those four which he mentioned to the Ephesians—that is, principalities, powers, virtues, and dominations—there are five orders that are specifically expressed. When angels and archa…

We have said there are nine orders of angels, because we know from the testimony of sacred Scripture that there are angels, archangels, virtues, powers, principalities, dominations, thrones, cherubim, and seraphim. For nearly all pages of sacred Scripture testify that there are angels and archangels. The books of the prophets frequently speak, as is well known, of cherubim and seraphim. The apostle Paul also enumerates the names of four orders to the Ephesians, saying: "Above every principality, and power, and virtue, and domination." Writing again to the Colossians, he says: "Whether thrones, or powers, or principalities, or dominations." He had already described dominations, principalities, and powers when speaking to the Ephesians; but when about to say these things also to the Colossians, he added thrones, about which he had not yet said anything to the Ephesians. Therefore, when thrones are joined to those four which he mentioned to the Ephesians—that is, principalities, powers, virtues, and dominations—there are five orders that are specifically expressed. When angels and archangels, cherubim and seraphim are added to these, without doubt nine orders of angels are found to exist.

Ephesians 2:14 · 2 passages

For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;

The Lord was looking upon our redemption, we who come from the Gentile people, when he said he would bring other sheep also. This you see happening daily, brethren; this you see accomplished today with the reconciled Gentiles. For he makes one fold, as it were, from two flocks, because he unites the Jewish and Gentile peoples in his faith, as Paul attests, who says: "He is our peace, who has made both one." For while he chooses the simple from both nations for eternal life, he leads his sheep to their proper fold.

For the servants in irreconcilable enmity has been born the Lord; and One has sojourned with us to be the bond of peace and the Redeemer of those led captive, and to be the peace for those involved in hostility. For He is our peace;

Ephesians 4:8 · 2 passages

Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.

Concerning this again he says, "Ascending on high, He led captivity captive, He gave gifts to men." For ascending on high, He led captivity captive, because He absorbed our corruption by the power of His incorruption. And He gave gifts to men, because, sending the Spirit from above, to one He granted the word of wisdom, to another the word of knowledge, to another the grace of powers, to another the grace of healings, to another kinds of tongues, to another the interpretation of speeches. Therefore He gave gifts to men.

Moreover, after your departure I learned from information given me by my most beloved sons the deacons that your Love had said that our Almighty Lord and Saviour Jesus Christ, when He descended into hell, saved all who there acknowledged Him as God, and delivered them from the pains due to them. With regard to this subject I desire that your Charity should think very differently. For, when He descended into hell, He delivered through His grace those only who both believed that He should come and observed His precepts in their lives... Considering, therefore, all these things, hold nothing but what the true faith teaches through the Catholic Church: namely, that the Lord in descending into hell rescued from infernal durance those only whom while living in the flesh He preserved through His grace in faith and good conduct.